promised Country, and this was (b) a Murmuring against GOD, this was their not believing GOD's appointing or fetting up Mofes and Laron over them, and disbelieving GOD's Promife of giving them a good Land flowing with Milk and Honey.

THEY rebel, in faying, Let us make us a Captain, &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 Mofes and Aaron, his Types, this their Sin is more fully fet forth in the Rebellion of Korah, Dathan, Abiram, and their Company, Numbers 16. 1,2, 3, 5, 11, and 49. Verfes.

FROM hence, note thefe few things.

ft. Note, THEY rofe up before Mofes, or in the Prefence or Face of Mofes, to oppofe Mofes in his Office, that God had fet him up in.

2dly. Note, THAT they are Princes famous and Men of Renown, fuch as GoD advanced to Honour and Dignity, but thro' Pride and Ambition could not like to have Mofes fet above them, therefore go forward in their Rebellion.

3dly, Note, AND gather together againit Mofes and against Aaron, that is, to oppose their Of fice-power over them, and reject it as if it was of theirown framing; for fay they, ye take too much upon you feeing all the Congregation are Holy (or fet 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.

where

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

4thly, Note, HEREBY they manifeft their Unbelief in, or of, the wonderful Works wrought by them, as fet up and fent of GOD; for they fay they lifted up themselves, thus, that which they pretend to charge upon Mofes and Aaron is their own Sin, and fo it was not a keeping of their firft Eftate of Subjection, but left their own Ha bitation that God had promised them Reft and Peace in.

So that I conclude their rifing up, their gathering together, and denying and rebelling againft Mofes and Aaron as they were the Chofen of GoD and fet up by GoD as Types of the Man in GOD, was a denying of our LORD Jefus Chrift.

THEN the Sin of Angels, compared with thefe Men's Sin, must be Pride and Rebellion, in denying, difowning, or rejecting of a Head fet up over them. Therefore who or what a one he is, Ishall a little, by Divine Help, firft fhew, and it must be but a little for fo weighty a Subject, and I fhould have rather chofen to have Handled it by its felf, it being fo little understood or believed in, but I know by many, Contemned and Rejected, as abfurd and inconfiftent Novel Doctrine; therefore I wish I had more room for to have enlarged upon it, but I must be short.

FIRST then, this Head fet up over Angels is the LORD Jefus Chrift, who is Subftantially GOD and Man, as I have prov'd already, and so I am

BO Arian.

2dly, I was the Man Chrift Jefus that was fet up as Head over Angels, I fay the Man, but do not mistake me, therefore read this Matter thro', weigh it well before thou paffeft Sentence against it.

WELL then, to fhew a little what I mean by the Man as fet up before the World, was as Head over all that was to be made, and fo 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 fuch a Man fet up from everla ing, 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 reafonable Soul without the Body is called the Man, and expreffed by perfonal Terms, fuch as Me, I, Thee, Thou.

(k) THOU baft Clothed me with Skin and Fleft, and haft fenced me with Bones and Sinews, furely the Me here, muft te Job's reasonable Soul, P. 16. 1. 2. 11. Preferve me for in thee do I put my trust, now it is the Act of a reasonable Soul to put forth its felf in an Act of Trust in the LORD, therefore O my Soul thou haft faid unto the Lord, thou art my Lord, thou wilt fhew me the path of Life.

SURELY the Me, the I, the thou, and my, are perfonal Terms, and muft be understood here,

(k) Job 10. II.

either of David's or Chrift's reafonable Soul! I believe of both, alfo the (1) Me, and the I, that behold GODS Face is the Soul by Faith in it.

(m) AND he faid, Lord, remember me when thou comeft into thy Kingdom, and Jefus faid unto him this Day, fhalt thou be with me in Paradife, the me, and the thou, here is the Soul of the Malefactor, and the Soul of Chrift: But once more (n) I knew a Man in Chrift, whether in the Body or out of the Body I cannot tell, God knoweth, fuch a One caught up into the third Heaven. The Man here, muft be the Soul united to or being in Chrift by Faith, it is the reafonable 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 fubfift as the Man, whether in the Body or out of the Body.

Note, THE Soul as the Man may afcend or defcend into the higheft Heaven.

From thefe Scriptures, and many more that might be cited and opened, we may fafely conclude, that the Soul may properly be call'd Man, AND fo all thofe Scriptures that speak of a Me, or an I, or Thou, or He, as must be undertood of Chrift, that are interpreted of him as GOD, are in the most of them to be molt properly interpreted of him as GOD-Man, and often times as the Man principally intended, or where

(1) Pfal. 17. 15. ́ (m) Luke 23. 42, 43, (#) 2 Cor. 12. 2,

ever

ever he is faid to come or (a) go to any certain Place, or appear to any certain Perfons, or to be fent on any Meffage, or Work, as the Angel of the LORD, or in any Office, or Office-work, as a (b) Prophet, (c) Prieft, or (d) King, (e) Captain, or (f) Shepherd, which is very ufual in the Scriptures, it must be understood of the Man not fe perate from his being GOD, but diftinguifh'd as well before his Incarnation as after; for, he is (g) Fefus the fame to day as yesterday and for ever. Or whenever he is faid to be (h) set up, or brought forth, or born, or (i) first-born, or to (k) afcend, or defcend, to be (7) rich, and to become poor, with many more of like Expreffions, many of which can in no proper Sence be any ways applied to him as the Son of God by Nature: But I muft defift at this Time from opening of thefe 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 poffeffed or received into Union with his Divine Nature, or this was the me that was created, as the Affembly's Annotat. fays the Septuagint did tranflate it created, and fays 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 Paraphrafe.

(u) Gen. 18. 21. Exo. 3. 2, 8. (b) Deut. 18. 15, 16, 17 c) Pf. I. 10. (d) 2. 6. (e) Fosh. 5. 14, 15. (f) Pf. 3. 1. (g) Heb. 13. 8. (b) Prev. 8. 23. (i) Col. 1. 15. (k) John 3. 13. (1) 2 Cor. 8. 9.

So