LET us veiw the words themſelves, which I have choſen to treat on, wherein we have, 1. The main thing aſſerted. viz. That the Son of Man must be lifted up. 2. The manner of it propoſed by way of ſimilitude. As Moſes lifted up the Serpent in the Wilderneſs, ſo muſt the Son of Man be lifted up. 3. The end of it declared. viz. That whoſoever believeth on him ſhould not periſh, but have Eternal Life.

We may note from the words alſo, theſe ſeveral notes or points.

To the firſt Point, which is the compariſon; or that by which the lifting up of the Son of Man is illuſtrated and ſet forth, viz. Moſes his lifting up the Serpent in the Wilderneſs, I ſhall ſpeak more briefly; the other points being more principally intended. And in ſpeaking thereto I note, 1. The thing ſet up. A Serpent. 2. The cauſe or reaſon of its being ſet up. 3. The perſon ſetting it up, Moſes, & 4. The place where he ſet it up, in the Wilderneſs. As for the manner of his lifting it up, that pertains to the Third Point, where I ſhall conſider it.

1. As to the thing it ſelf. It is ſaid to have been a Serpent; not a living Serpent, nor the carcaſe of ſuch a Creature dead, but a Serpent in figure, or Reſemblance, a Serpent of Braſs, as the Scripture calls it. Num. 21.9. Moſes made a Serpent of Braſs and ſet it up, &c. though in verſ. 6. Its called a fiery Serpent. That is, the reſemblance of ſuch a kind of Serpent as is ſo called. From this, we might by the way obſerve, That in Gods Ordinances, Sacraments (and ſometimes otherwiſe, or in other caſes) the Figures, Reſemblances, Memorialls, and Significations of things, are called in the Scriptures by the names of the things reſembled or remembred by them. So we find Angels appearing like men, often called men. Judg. 13.3, 6, 8. Mat. 28.2, 5. With Mark. 16.5. Luk. 24.4.23. Act. 1.10. The Altar erected as a medium of Worſhipping God, called by the name (though not tranſubſtantiated into the Eſſence) of the Lord God of Iſrael. Gen. 33.20. The Paſchal Lamb called the Paſſover, becauſe a remembrance of Gods paſſing over Iſrael, when he deſtroyed the Egyptians. And ſo the Bread in the Lords Supper called, the Body of Chriſt; and the Cup, the New Teſtament in his blood, becauſe ſignifications, and in a ſort exhibitions of them &c. But the further uſe of this obſervation, as to the Matter lifted up, we may by and by conſider, when we have taken in the next particular. viz.

2. The reaſon of its ſetting up; and that is two wayes conſiderable. Viz. as to 1. The end of its being ſet up, and therein the occaſion thereof. 2. The original of its being, ſet up for that end, or the authority by which it was ſet up.

1. The end of its being ſet up, was in order to the healing, or preſerving from death the people of Iſrael, when for their murmuring againſt God, and deſpiſing the Manna, or bread from Heaven, wherewith he fed them; he had ſent fiery flying Serpents among the People that bit ſome of them ſo, as that they dyed. As is related in Num. 21.6. A ſimple thing to appearance, to be of uſe in ſuch a caſe, and yet to that uſe it was made and ſet up, with this promiſe annexed, that it ſhould come to paſs, that when a Serpent bit any man whoſoever it was, he looking to that Serpent of Braſs ſhould live. ver. 8. And ſuch were its effects as appears ver. 9. And that becauſe of the original of its being made, and ſet up to that end, which was the Lord himſelf. It was by his appointment and command. Moſes though King in Jeſurun, yet did not order the people after his own will, nor appoint them Ordinances and inſtitutions of his own head: but depended on God for direction, and propoſed to them, what he appointed them. Note hence, that its not for men (though never ſo great Magiſtrates, or of never ſo great Authority in the Church) of their own heads to make, and erect means and ordinances of Salvation: nor ſignificant Sacraments in Gods Church, in the uſe of which, men may and are to expect bleſſing: but this is Gods, and Chriſts Prerogative. As men can give no bleſſing with their inſtitutions; ſo neither can they make Ordinances for God to bleſs, or promiſe Gods bleſſing with them they make, that men in the uſe of them may wait with confidence, and good ground for it, therein. Its Gods part to appoint the mediums which we are to make uſe of as Sacraments, or divine Ordinances; and promiſe, and give bleſſing in the due uſe of them, according to his appointment: and in ſuch mediums we may expect and find bleſſing, no matter how unlikely, or homely be their matter. God who hath the ſole power of inſtituting Ordinances and means of bleſſing, hath power to give bleſſing, with, or by what means he pleaſeth. If he bid, ſet up a piece of Braſs, and direct a wounded Creature to behold it, and promiſe healing to the beholder by it, it is enough to ingage him to look to it, in ſuch a caſe, and to expect benefit by it, according to his promiſe. Nor ſhall ſuch uſe of it, or expectation of help thereby be fruſtrate. If he bid a Leprous man go waſh in Jordan ſeven times, and he ſhall be clean, he is to be obeyed, and healing in that way is to be expected, nor ſhall it be miſſed: though thoſe waters in themſelves be nothing better than others, which never ſo often waſhed in, have no ſuch effects. If Chriſt make clay with his ſpittle and annoint a mans eyes with it that was born blind, and bid him go and waſh in a pool of water, its good to obey him, for he is able to give ſight thereby; whereas, others uſing the ſame, or like means, without his Authority an hundred times over may remain ſtill blind.

If he appoint us to be Baptized with Water into his Name for the remiſſion of our ſins, and receipt of his holy Spirit, it is not in vain to practice it; yea, it is a ſin, and ſuch, as in which we deprive our ſelves of the benefit, if we refuſe it. And if he bid us take and bleſs, and break, and eat a loafe, or a piece of bread, in his Name, and in the remembrance of his love to, and ſufferings for us; and to drink a cup of Wine to the ſame purpoſe, and it ſhall be to us his Body and Blood; or a Communion of them: its not good to diſpute, or deſpiſe his Ordinances, becauſe of the meanneſs of their viſible matter, but obey and obſerve his appointments. For this we may alſo hence note, That the efficacy or bleſſing of Gods Ordinances, depend not on the excellency, or meanneſs of their outward matter. He gives forth his treaſures in earthy Veſſels, and makes manifeſt his Power in very weakneſs; makes the fooliſhneſs of the Preaching of the Croſs the power and wiſdom of God to Salvation to them that believe it. Therefore its not good ſo ſay (as the Sons of Belial ſaid of Saul, when God having Anointed him, they deſpiſed him, and ſent him no preſents, How can this man ſave us? ſo) how can this water waſh away our ſins? or this bread and wine nouriſh our Souls, or promote our eternal Life? for as there it was not the man that ſaved, but the power of God with him, that made him an effectual mean, or inſtrument of conveying his Salvation as to deliverance from their Enemies: So here its not the outward mediums of Water, Bread, and Wine; yea, or of the words, but the power and appointment of him that appointed them, as mediums of holding forth his grace and bleſſing to the duty-waiter upon him, in them, that gives the promiſed efficacies and bleſſings by them, or in the uſe of them. We may, and ought then to attend upon Gods Ordinances whatſoever they be, and expect his preſence and promiſed bleſſing, in, and by them. But ſo we neither may nor can by mens devices, and human inſtitutions. God or Chriſt have not forbidden us, to ſet up Golden, Wooden, Brazen, or Silver Croſſes, to mind us of the Croſs of Chriſt; or repreſent him to us, by drawing curious Pictures, or making Statues for reſembling him to us: and therefore in ſuch things, or any of no higher Original, or greater Authority then ſo (as mens deviſed holy Bread, holy Water, Oyl, Cream, Spittle, Croſſing, &c.) may we not look for, or expect his bleſſing, and preſence with us. Gods inſtitution, command, and promiſe gives any thing, to which they are annexed the virtue to be expected; and upon thoſe grounds ſuch things are to be uſed according to his appointment. I ſay, according to his appointment; becauſe, when even ſuch things are otherwiſe uſed, they may become rather hurts than helps unto us: as we have an inſtance in this Brazen Serpent. God commanded it, and Moſes ſet it up at his commandment, to be a medium of conveying, healing to the Iſraelites that were wounded; not to be worſhiped or cenſed, either by perſons wounded or healed, but to be looked to, by the wounded, in order to their being healed. And therefore Hezekiah did well, and its reckoned amongſt his good acts, that he pulled down this Brazen Serpent and brake it in pieces when the people went a whoring after it, and burnt incenſe to it. See 2 Kings 18.4. And ſurely to bowe down to, and worſhip the mediums, or matters of Gods Ordinances, appointed only to be mediums of our remembring, and worſhiping him, is a great abuſe of them; much more, to worſhip ſuch things as have only mans authority and not Gods, in their inſtitution and impoſing, as Croſſes, Altars, Temples, &c. But as thoſe things be hence obſervable: ſo alſo, Note, That God is good, to them that wait upon and follow him, though he ſometime puniſh them for their neglects of him; and unbelief, and diſtruſt in him; unthankfulneſs for his benefits, or diſobedience to his Commands; yet he is both loving to, and careful of them, in their obeying & following him. Yea, to thoſe alſo, who, having moved him to anger, and to puniſh them for their ſins, are by his puniſhments awakned to Repentance, and brought to humble themſelves before him for their offences: and that is evident here, in that, when the people having by their murmurings againſt him, provoked him, and he had puniſhed them with fiery Serpents that bit and wounded them; yet when they turned again and humbled themſelves, and got Moſes to pray for them, upon his praying for them, God appoints them this way of preſervation. He undertook to be their Phyſitian, as well as their feeder; to heal them, as well as to nouriſh them. And yet its worthy our not • ing. That God did not grant the very thing they deſired, but what he ſee good to grant them, and what might be better for them, then what they deſired. The thing which they deſired Moſes to Pray for was, That God would take away the Serpents: God takes not away the Serpents, but provides a means of preſervation, in caſe they were bitten by them. He yet continues the chaſtiſement, to mind them of their ſin, and to nurture them to ſtand in awe of him: which probably had he removed the affliction and danger, they would ſoon have ceaſed from. And yet he takes care, that in obeying him, and his appointment, they might in ſuch caſes of ſuffering be kept from periſhing thereby; and therefore appoints a means to cure and heal them. God is gracious to hear the cries of his poor humbled, and penitent people; though he doth not always grant the very thing they deſire of him. We are apt to ſavour the Fleſh, more then the Spirit; and the things of Man, more then the things of God, in our afflictions & deſires of help in them. But God conſults the good and profit of our Souls, more then the eaſe of our Bodies, in his gracious anſwers to us: we are too apt to be of this peoples ſtrain in our deſires in ſuch caſes. Lord, take away theſe Serpents. Or as Pharaoh, pray to God, that theſe Frogs, or Locuſts may depart from us; or that he will take away this pain, ſickneſs, or the like. Being more ſenſible of the trouble of Gods Chaſtiſements, then of the ſins that occaſioned them, or apt to believe the good end of God in ordering them, and the profit to us, that he aims at in them: or then we are deſirous to be rid of the ſin, and to be made pertakers of the profit. And truly Gods dear children are too apt to be led by ſenſe in their deſires in ſuch caſes; as we may perceive in the Apoſtle Paul, in what he relates of himſelf, till Chriſt had better inſtructed him. When God after he had rapt him up into the third Heavens, had ordered to him a thorne in the Fleſh, a meſſenger of Satan to buffet him, least he ſhould be puffed up, or be exalted above meaſure, through the abundance of the Revelations given him; he was weary of that exerciſe, and therefore prayed thrice to the Lord, that it might depart from him. But after that, Chriſt had told him, that his grace was ſufficient for him, then he could moſt gladly rejoyce in tribulations, infirmities, neceſſities, &c. 2 Cor. 12.8, 9. Chriſt dealt with him there in his deſires, as God dealt with theſe Iſraelites here. He took not away the thorne in the fleſh; the grief and exerciſe that he complained of, as he deſired of him: but he ſupplied him with his grace to bear it, and receive profit by it. Even as here he took not away the Serpents, but cauſed a medecine to be prepared for them, and propoſed to them, againſt the deadly hurt of them, becauſe he ſaw it might be more for their good and profit, to be exerciſed ſtill with them; that in ſuch exerciſe, they might more prove his power, and the ſufficiency of his grace for them; learn to hope in him, ſtand in awe of him, &c. And is it not ſo with us, as with them, when God tries us with ſickneſs, or pain, or bad neighbours, or unkindneſs in, and from Relations? Oh, how fain would we be rid of theſe troubles; we are all for this, take away theſe Serpents. Theſe exerciſes and afflictions; but learn we here to know, that God is good to us, and will do us good in our turning and ſeeking to him, though he anſwer us not juſt to our deſires. He ſees afflictions and temptations (be they what they will) may be needful and behooful to be continued to us. 1 Pet. 1.7. They have not yet perhaps had the end, and effect in us, and produced the good to us he ſent them for. He may ſee, were they removed, we would then grow neglectful or forgetful of him; or grow worldly, carnal, careleſs, wanton, kick againſt him, &c. And therefore having given us an Antidote againſt the evil and deſtructiveneſs of them, in his Son, and his Word as ſetting him before us, he pleaſeth ſtill to continue them to us. It is better for us in ſuch caſes, to imitate our pattern the Lord Jeſus; who, when he was to drink that bitter Cup which his Father gave him to drink, did not pray abſolutely, that he might not drink it, or that it might paſs from him: but with a thorough reſignation of himſelf to his Fathers will, prayed; Father if it be poſſible let this Cup paſs from me, nevertheleſs, not my will, but thy will be done.

3. But view we now, the perſon ſetting it up, and that was Moſes, concerning whom, I ſhall only note his obedience in doing Gods Commandement without diſputing it: He ſaid not, how can a piece of Braſs, made in the likeneſs of a Fiery Serpent heal them? or would it not be better, that the people look only to thee for their healing, then to direct their eyes to any ſuch mediums whereby they may be moved to aſcribe their healing, or preſervation, to the medium; rather then to thy ſelf! But laying aſide all the exerciſe of his own wiſdom and reaſon, againſt the command and will of God, he obeys him. As our Saviour here ſaith; and the Hiſtory in Numb. 21.8, 9. ſhews. Moſes lifted up the Serpent. And ſo it may be inſtructive to us all (and to the greateſt Princes, or Officers in Gods Church) not to lift up our reaſonings and underſtandings, againſt the will and word of God; but (to do all things (that he by Jeſus Chriſt, and in his name, by his Apoſtles have given us in Commandment) Without murmuring or diſputing. Phil. 2.14. As judging God wiſer then we. The only wiſe God; and worthy to be obeyed, however abſurd his commands may ſeem to our wiſdom. The fooliſh things of God, being wiſer then the wiſdom of man, and his weakneſs, ſtronger then mans ſtrength. Obedience is better then Sacrifice; and to hearken, is better then the fat of Rams. Or then any, the moſt deſireable or advantageous ways of honouring him, that our wiſdom and reaſon propoſes to us. Saul and Jereboam by preferring their ſeeming and appearing pious intentions, and carnal pollicies, before Gods Commandments loſt their Kingdoms. And Nadab and Abihu, by offering ſtrange fire loſt their lives; when as others have always met with bleſſing in obeying him.

4. The place where Moſes lifted up the Serpent to the end, and upon the accounts afore-mentioned was the Wilderneſs. Moſes lifted up the Serpent in the Wilderneſs. God when he brought his people out of Egypt led them into, and through the Wilderneſs: a waſte and howling Wilderneſs, a Land of drought and of the ſhadow of death; a Land where no man paſſeth through, and where no man dwelt. Gods way that he leads people in, and by, is not without Tryals and Temptations; and therefore we are not to judge • we are out of Gods becauſe, or when, we meet with tryals. Or that we are in his way, becauſe, or when we meet with none. The way to know our way, is to mind his Word; even his way, that leads to his heavenly reſt, and eternal Kingdom, is a way that lies out of the road of the world, a way of exerciſe for faith; a way of trials and temptations. And yet, as God in that Wilderneſs, ſhewed himſelf alſufficient for his people, provided for them bread, and water, clothes, and phyſick, or a way to cure their wounds, and prevent their periſhing: So God is alſufficient for us too in all our trials and temptations; and hath provided for us, all grace and bleſſing in Chriſt Jeſus; and will not fail to diſpence it, to them whoſe hearts are perfect with him. For the Lord God is a Sun and a Shield. He will give grace and glory: and no good thing will he with hold from them that walk uprightly. Pſal. 84.11. And therefore it is good for us to follow the Lamb whereſoever he goeth; though through Floods, and Seas, and Wilderneſſes; though into ſtraights, and exerciſes, tryals, and temptations; knowing and believing him, to be ſuch as he hath manifeſted himſelf to be, in that Wilderneſs; able and faithful to ſupply, and ſave us in all conditions: and that he hath promiſed to be with us, when we paſs through water and fire, to preſerve us from being hurt of them. Iſa. 43.2, 3. Oh Lord God of hoſts, bleſſed is the man that putteth his truſt in thee: for thou Lord haſt not failed them that ſeek (or follow after) thee. Pſal. 84.12. & 9.10.

There is no State, or place ſo barren of proviſion or relief, wherein in obeying, and following after Chriſt he cannot or will not provide and afford ſuch help and ſuccour to us, as he ſees fit for us; which may ſerve, both to fault our unbelief, and fearfullneſs to betruſt our ſelves with him, and to follow him whitherſoever he calls us: and alſo, to ſtir up, and excite our faith, and confidence in him, and our willingneſs to obey, and follow him. But I ſhall add no more to this firſt point, but come to the ſecond which is the main.

THE Second point is, That the Son of Man muſt be lifted up. To which Point, the other two may alſo be reduced, they holding forth but the way wherein (or manner after which) and the end, to which he is to be lifted up. In ſpeaking to this Second Point, we may conſider, 1. Who is meant here by the Son of Man. 2. Why he is ſo called. 3. What is, and what is implyed, in the lifting of him up, and in part. 4. Why he muſt be lifted up, and lifted up in ſuch acts as we ſhall mention; leaving the fuller conſideration of it to the laſt Point.

1. Who is this Son of Man? or who is meant and pointed at by that phraſe or Title; and that appears every where in the wrightings of the Evangeliſts, to be no other then he, who ſpake; even the Lord Jeſus Chriſt himſelf. And ſo both other expreſſions of the Evangeliſts, and thoſe that are about this Text do evidence. For

Firſt, For other expreſſions, we have our Saviour himſelf, as related in Matthew, plainly ſignifying it, Mat. 16.13. For, there the Evangeliſt tells us, That Jeſus asked his Diſciples, Whom do men ſay, that I the Son of man am? plainly calling himſelf the Son of Man As alſo in the ſame Chapter ver. 27. Saying, The Son of Man ſhall come in the glory of his Father with his Angels, and then he ſhall render to every one according to his Works. But he that ſhall come with his Angels, and whoſe Father God is, and ſhall come to Judge the World, and ſhall render to every one according to his Works, is evidently aſſerted to be the Lord Jeſus Chriſt. See for that. Rom. 2.6, 16. Act. 10.42. & 17.31. 2 Theſ. 1.7, 8. 2 Tim. 4.1.

Secondly, For expreſſions about the Text. In the verſe before, the Son of Man is ſaid to be, He that Deſcended and came down from Heaven, and Aſcended up into Heaven, and is in Heaven. But none hath done ſo, and is ſo, but Jeſus Chriſt. Yea, and in the very next verſe it appears, that He who is here called the Son of Man, is there called, The only begotten Son of God. For, whereas it is here ſaid, That the Son of Man muſt be lifted up, that whoſoever believeth on him might not periſh, but have eternal life. It follows in the next verſe, as the reaſon hereof. For God ſo loved the World, that he gave his only begotten Son; that whoſoever believeth on him ſhould not periſh, but have everlaſting life. Now certain it is, That God hath not deſigned two diſtinct objects of Faith; or two diſtinct Saviours to be believed on, and to be the givers of Eternal life, but only one; and that is his Son our Lord Jeſus Chriſt, there being Salvation in no other, nor any other name given under Heaven, whereby we muſt be ſaved. Act. 4.11, 12. They are then the ſame. the Son of Man. And the only begotten Son of God. The only begotten Son of God, therefore is the Son of Man: thats the Perſon here meant of, and called ſo.

2. But then the reaſon, why he is called, or rather calls himſelf ſo, is worthy to be inquired into, and conſidered. For we do not find the Evangeliſts, or Apoſtles any where ſo to call him, when they ſpeak of him; but they uſually call him Jeſus, or Jeſus of Nazareth. Mark. 10.47. & 16.6. Luk. 24.19. Act. 2.22. Or the Lord Jeſus. Luk. 24.3. Act. 1.21. & 4.33. Or ſimply the Lord. Luk. 7.31. & 11.39. Or Jeſus Chriſt. Mat. 1.18. Mark 1.1. John. 1.17. Or Jeſus which is called the Chriſt. Mat. 1.16, Or Chriſt, the Son of the living God. Mat. 16.16. Or The Lord Jeſus Chriſt. Acts 15.11, 26. But he often and uſually ſpeaking of himſelf, calls himſelf the Son of Man; as is eaſie to obſerve, in reading the Evangeliſts. Now the reaſon of this may be manifold, as

Reaſon 1. That he calls himſelf the Son of Man, might be to ſhew us (and ſet us an example of) his Humility; and to inſtruct us how to withſtand, and be kept free from temptations to pride, and high-mindedneſs; to which, Sathan is ready to tempt us from the conſideration of any priviledges, or more excellent endowments beſtowed upon us. It is an evident thing, that we are very prone to lift up our ſelves, in the view, or conceit of any thing, almoſt either inward or outward, wherein we differ from, ſo as to appear better therein, then others. If it be but a better ſuite of Apparel, or Hair, or Stature, or Beauty, or Strength, or Eſtate, or Birth, we are apt to know our ſelves by them, and to think ſo much the goodlier of our ſelves, and carry our ſelves above, or loftily towards others that are, or appear inferiour to us in ſuch things; how much more if we be more honoured, or honourable, be in greater office or place among men? have better gifts or parts? Yea, the very works of righteouſneſs wrought by us, or the Revelations of Myſteries, and great things to us, reflected on by us, are apt to puff us up, as is implyed, both in the pride of the Phariſees truſting in themſelves that they were righteous, and deſpiſing others. Luk. 18.9. And that admonition given to the believing Gentiles, Not to be high-minded, but fear, When they conſider Gods goodneſs to them, and their better ſtate then that of the unbelieving, and in part rejected Jews. Rom. 11.21, 22. and by what the Apoſtle ſaith of himſelf. viz. Leaſt through the abundance of Revelations given him, he ſhould be exalted above meaſure there was given him a thorn in the Fleſh, &c. 2 Cor. 12.3. Now as God out of faithfulneſs to, and care of the Prophet Ezekiel to prevent his being lifted up, when he had ſeen the Viſions of the glory of God, the God of Iſrael. Chap. 1. & 3. & 8. &. 10. &c, And the Viſions of the re-edification of the Church and Temple of God, and of the New Jeruſalem; alwaies I think in his ſpeaking to him, calls him Son of Man as is to be ſeen in Chap. 2.1, 3, 6, 8, 3, 1, 3, 4, 10, 17, 25. &c. Yea, its uſed in that Prophecy in Gods ſpeaking to that Prophet, at leaſt ninety times; whereas, its never uſed to any of the Prophets elſe, except once to Daniel (who alſo had diverſe great Viſions of things to come ſhewed to him) Dan. 8.17. Even as for the like cauſe or reaſon; namely, to prevent his being exalted above meaſure, through the abundance of the Revelations given him, he gave the Apoſtle Paul a thorn in the fleſh, a meſſenger of Satan to buffet him. 2 Cor. 12. • 8. (That title the Son of Man having in it a ſignification of an earthy and low extract, and uſed often by way of abaſing and diminiſhing perſons; to whom it is applied, As Job 25.6. Man that is a Worm, and the Son of Man that is a Worm. And in Iſa. 51.12. The Son of Man that ſhall be made as graſs) So alſo, our Lord Jeſus, who was in the nature of Man: taken up into, and priviledged with the higheſt honour and excellency of State, that ever man was: far above all the Prophets, Prieſts, and Princes of the Earth; being (as none of them were) taken into unity of Perſon with the Eternal Word, and therein made the Son of God, the only begotten Son, the choſen and appointed one of God to be the Saviour of the World; the Saviour of ſinners from Sin, and from the power of Death and Devil, as none ever elſe was, or could be. Yea, and being indued with ſuch power and authority to do great Miracles and Wonders, and doing them alſo, ſuch as never any before him did: Yea, both ſo ſpeaking, and ſpeaking ſuch things (Joh. 7.46. & 15.22) and doing ſuch works, and therein being of that wonderful benefit and advantage to the World as never any beſide (mighty occaſions for Sathan to find matter for tempting to pride, and high-mindedneſs; and to carry himſelf loftily above all others.) He to ſhew his humility, and lowlineſs of mind and heart in the greatneſs of his honour, and theſe manifold occaſions of temptation to high-mindedneſs, ſtiles himſelf (as God ſtiled that Prophet, to keep him low and humble (as the greatneſs of Chriſts humility was alſo ſhewed in his being ſo) the Son of Man. Not, that Chriſt had as man that corruption of Nature in him, as Ezekiel, Daniel, and other holy men had, that he ſhould need to uſe ſuch expreſſions to keep down that corruption from working in him, as they, and we need to have it kept down and mortified. For he knew no ſin though he was made in the likeneſs of ſinful fleſh. 2 Cor. 5.21. Rom. 8.3. He was the ſpotleſs Lamb in whom there was no blemiſh. 1 Pet. 1.19. But he was tempted of Satan to things ſinful: as we may ſee in Mat. 4.6, 7, 8. Even to worſhip the Devil for the injoyment of the glory and Kingdoms of this World. And though we find no mention of any temptations, but what was there ſpecified after his Baptiſme, and before his Preaching; yet in ſaying there, that the Tempter left him for a ſeaſon ( 〈 in non-Latin alphabet 〉 or till an opportunity) it is implyed, that he was not without temptations at other after-times, and in other particulars alſo. And ſo having ſo great occaſions (as before is ſaid) for Sathan to take hold of, he might have ſuch darts caſt at him too, as motions to pride and haughtineſs. Yea, ſuch a temptation alſo may I conceive be apprehended to have been incluſively in that ſaying to him, If thou beeſt the Son of God, command that theſe Stones be made bread. And in, caſt thy ſelf down from the Pinacle of the Temple, &c. Mat. 4.56. And as in thoſe temptations mentioned, in Mat. 4.8. Luk. 4. Our Saviour did not barely by his Authority and Power rebuke Sathan, but propoſed to himſelf, and made uſe of ſuch conſideration, and allegation of the Law and Doctrine of the Lord, as was proper to reſiſt and preſerve himſelf from yeilding to thoſe temptations; and ſuch as in ſuch caſes minded by us, would preſerve us alſo; ſuch as, It is written, man liveth not by bread alone, but by every word proceeding out of the mouth of God. And it is written, Thou ſhalt not tempt the Lord thy God, &c. Even ſo he might make uſe of ſuch a conſideration as this, That, He was as to the fleſh a man; deſcended from men, and ſo the Son of man, to repel and keep clear himſelf from temptations to pride; that Sathan upon the above mentioned accounts might tempt him to. As alſo, He did and ſaid many things, not ſo much for his own need, as to give us an example, that we might follow his ſteps. And ſo he might and did inſtruct us hereby, that we ſhould avoid pride in any thing, wherein we differ from, and excel others, and that it's a good-way for avoiding it, to conſider what we are as to our worſer ſtate, that is, as to our Natures in themſelves as fallen conſidered, and as we find, ſinfulneſs in us, or have committed ſins: for though we be rich, honourable, ſtrong, beautiful, of good witt and parts, &c. Yet we are men, Sons of Adam, begot, and brought forth in his Image and likeneſs; and ſo are mortal, ſinful, and in our ſelves miſerable; thoſe things notwithſtanding. Yea, though Noble born, or deſcended, of Religious Parents: though we have the Law, or Doctrine of God, and skill, and knowledge therein, and many righteous frames and works thereby, and thereafter; yet this is Gods gift, if there be any thing, or as to all things, really good therein; we yet are in, and of our ſelves Men; mortal, ſinful, unworthy creatures. Yea, though we are called of God to Chriſt, and in him owned of God, and become his Children; accepted and bleſſed in him; and indued with many ſingular gifts and priviledges: yet for all that, according to the Fleſh, we are men, ſons of men, infirm, mortal, ſinful; and what we are in Chriſt, we are it meerly and freely by grace, through the Redemption that is in Jeſus Chriſt. And we have no cauſe to lift up, or boaſt our ſelves, becauſe thereof, becauſe we received it of grace; only God and Chriſt are to be glorified therein. Yea, and by how much the more any man is benefited, and priviledged of, and by the Lord, ſo much is He the more obliged for it to the Lord. Certainly, we find the holy men of God, in their injoyments of favour and grace, from, and with God, and honours with him, to exerciſe their minds to ſobriety and humillity in themſelves, from the conſideration of what they were in, and of themſelves; or by Nature and Corruption before ſuch grace or honour beſtowed upon them. So we find Abraham, when God ſo highly honoured him, as not to hide from him, the thing he intended toward Sodom, but to acquaint him with it, and admit him, to plead with him, and make interceſſion for them; thus depreſſing himſelf, Suffer me that am but Duſt and Aſhes. Gen. 18.27. And when David had been bleſſing the Lord, as his ſtrength, goodneſs, fortreſs, and for his great benefits beſtowed upon him; leaſt he ſhould be lifted up, or be thought to have had this favour of the Lord beſtowed upon him, for any goodneſs in himſelf; he adds, Lord, what is man that thou regardeſt him, or the Son of Man, that thou makeſt account of him? Man is like to vanity, his days are like a ſhadow. Pſal. 144.3.4. And the Apoſtle Paul, ſpeaking of the grace beſtowed upon him, and the favour ſhewed him of God and Chriſt, in counting him faithful, and calling him to be an Apoſtle; uſually takes this courſe (to hide Pride from himſelf) to confeſs what he had been, and was, when Chriſt came upon him, to convince and convert him, and take him into that dignity. Viz. That he was a Perſecutor, and a Blaſphemer, and Injurious, not worthy to be called an Apoſtle, becauſe he had Perſecuted the Church of God. Yea, therefore he ſtiles himſelf the leaſt of all Saints; yea, the chief of Sinners. 1 Cor. 15.8, 9. Eph. 3.8. 1. Tim. 1.23, 14, 15. That ſo he might the more magnifie the grace of God and Chriſt; and being ſenſible of his own demerit, and unworthineſs in himſelf, be the more low and humble: the more diligent, and obedient in ſervice, more compaſſionate over others, though ſinners; yea, more ready to every good work. And ſo Chriſt here, and his Servants ought to be imitated by us, in avoiding pride and high-mindedneſs, and in exerciſing our ſelves to humility and lowlineſs. Learn we of Chriſt who was meek and lowly, that we may find reſt unto our Souls. Mat. 11.29. That's the firſt reaſon.

Reaſon 2. Secondly, he is called the Son of Man: not only of ſome particular man, or of the Father of ſome particular branch, or family of men; as to ſay, the Son of Abraham, or of Heber, or of Shem, or of David, or the like: though it's true, he was the Son of all thoſe perſons, as to deſcent of his fleſh. Yea, and he is elſewhere ſtiled the Son of Abraham; to ſignifie, that he is, and was that Seed promiſed to him; and ſo the perſon in whom the bleſſing for all Nations was prepared. And the Son of David to ſignifie, that he was, and is, the Heir of the Kingdom that God ſpoke of in his Oath and Covenant to David. Mat. 1.1. But that's not the title that he ever gives himſelf: but ſpeaking of himſelf, both here, and often beſides, he ſtiles himſelf The Son of Man: which word man, is not appropriated and limited to any one Perſon, or Family, or condition of men, but is common to all men. And may he not herein alſo imply, that he came, and was born into the World, for the publick, general, and univerſal benefit of Mankind And that ſo far, as the nature of Man extendeth; ſo far hath he relation and favour; ſo as for the good of his Creature, he came in, and ſtands to, the nature of man (and not only of this, or that perſon of it) in the notion, relation and affection of a Son. And ſo we may underſtand that ſaying, of the Prophet Iſaiah, Chap. 9.6. To (or for) us a Child is born. To (or for) us a Son is given, and the Government ſhall he upon hi • ſhoulder, &c. To, or for us, Men namely: not Jews only, though more immediately, and directly, to, or for them, as of them, and firſt ſent to them. Rom. 9.5. Act. 3.26. To be their glory as it is ſaid, Salvation is of the Jews. John. 4.22. And he was born to be the glory to, or of his People Iſrael. Luk. 2.29, 30, 31, 32. And ſo it is ſaid, Of them came Chriſt after the fleſh, who is God over all, bleſſed for ever. Amen. But though he was of them ſo • as not only of them, ſome of the Gentile ſtocks, as to his Mothers ſide were in his Geneology alſo. Mat. 1.3, 5. So much leſs was he for Salvation to them only, but to be alſo a light to lighten the Gentiles (as a Son or Child is called, a Light or Lamp to the Parents, or Family. 1 King. 11.36. & 15, 4.) And to be for Salvation to the ends of the Earth. Luk. 2.32. Iſa. 49.6. And ſo a Child born To (or for) mankind, the Son of Man; as owning Man generally in a larger ſenſe, as his Mother; though in a choice ſenſe, or more Spiritually, they only are ſo, that hear the Word of God and do it. Luk. 8.21. He is ſo given to man, and owns a Relation to Man, as that he is the Saviour of all men; eſpecially, of thoſe that believe. 1 Tim. 4.10. And ſo he puts an honour and dignity upon the Nature of Man, though in a ſpecial ſenſe, he is the glory of his people Iſrael; As before. Both as to Iſrael after the fleſh, as after the fleſh he came of them; and alſo (and moſt eſpecially, and chiefly) of Iſrael after the Spirit; whoſe Saviour and Portion in the moſt full and choice ſence, he is for ever. But I ſay, his being made Man, puts an honour upon the Nature of Man, and ſhews him to be a lover of Man; even of that Nature, and Creature above all others (even Angels too, whoſe Nature he took not. Heb. 2.16.) And that his delight is with the Sons of Men. As is ſaid, Prov. 8.31. For as it was a great honour, that man was made in the Image and likeneſs of his Maker: So it was a great honour, and ſhewed yet more reſpect to Man, and his Nature; that God, even the Word, which was, and is God, the Son of God, and Mans Maker (For all things were made by him. Joh. 1.2.) Should be made in the likeneſs of men, and in the habit of a man. Phil. 2.7, 8. Though (as it's twice ſaid, ſo its twice true, with reſpect to either Adam) that Man being in honour and without understanding (or not conſidering to walk worthy of it) becomes like (or is compared) to the Beaſts that periſh. Pſal. 49.12, 20. But ſure it's a great priviledge to our nature, to have ſuch a Son begotten on, and brought forth by it, and to it as it were. And he being alſo the Son of the Father in love and Truth; full of goodneſs, righteouſneſs, and charity. What may not men expect from him, as being his Brethren (For ſo he is not aſhamed to call us) from ſuch a Son, from ſuch a Brother, who is alſo the Everlaſting Father (and ſo the wonderful one) ready to cheriſh and provide for us for ever? Sure he will, and doth honour both his Father and Mother; both God his Father, and the man-hood, or man as his Mother; as in doing all things to his glory and renown; ſo in doing what may be for her; that is, mans honour, ſupport and benefit. Whatever a poor, decayed, decrepid Mother may expect from a loving Child, that's rich and honourable, for her maintainance and ſupport: man may expect from this Son of Man; yea, in him the honour and dignity conferred upon the nature of Man in the firſt Adam is fully, and with advantage reſtored. And that which was truly affirmable of us, in that firſt Adam; Lord, what is man, that thou art mindful of him, and the Son of man, that thou viſiteſt him? for thou haſt made him a little lower then the Angels, thou haſt, crowned him with glory and honour; thou madeſt him to have dominion over the works of thine hands: thou haſt put all things under his feet, &c. Is now applyed to man in Chriſt Jeſus, with advantage I ſay becauſe Angels, and Authorities, and Powers are alſo made ſubject to him. Pſal. 8.4, 5. With Heb. 2.5, 6, 7, 8. 1 Pet. 3.22. 1 Cor. 6.3. And what ever poor and periſhing Brethren may hope for, from a rich and powerful Brother that is good and righteous, that may men expect from Chriſt the Son of Man; only as in caſe, ſuch a Mother, and Brethren be unruly proud, ſcornful; refuſe to be helped by, or receive relief from, and be beholden to ſuch a Son, or Brother, in ſuch a way as is juſt, and honourable to Himſelf, and to his Father; but will rather, rejecting his help, ſhirk elſewhere through their ſtubborneſs, contempt and ſcorn, they may ruine themſelves: ſo is it with man here. But becauſe his delight is with the Sons of men, as his Brethren; and he loves, and honours the nature of man, as his Mother in a ſort, therefore he calls to men, and counſels them to be ruled by him, that he might, by relieving them, make them happy. As it is ſaid, Doth not wiſdom cry, and underſtanding lift up her voice? As who would ſay, can that be denied or doubted of? ſurely no, it's a matter beyond controverſie. She ſtands upon the top of high places (where ſhe may with the moſt, and greateſt audibleneſs, and advantage call) by the way, in the places of the paths. She is not far from any one of us, but in all mens ways, and walkings (though ſhe walk not with them, nor can go in their paths) ſhe is by her Spirit ſtriving in man, judging, reproving, and calling to him. She cryeth at the Gates, at the entry of the City. As, and when men come to the years of diſcretion, and are entring, as it were into the World, to be converſing there-with, chooſing, and refuſing for themſelves, at the coming in at the dores. The entring into or upon their ſeveral conditions or ſtates, wherein they are ſeeking reſt. To you ô men I call; and my voice, ſaith ſhe, is to the ſons of men. O ye ſimple underſtand wiſdom; and ye fools be the of an underſtanding heart; hear, for I will ſpeak of excellent things; and the opening of my lips ſhall be right things. &c. Prov. 8.1, 2, 6. And having ſaid, Her delights are with the Sons of men. She adds, Now therefore ye Children hearken unto me, bleſſed are they that keep my words. ver. 31, 32. Any of mans nature, during the day of grace and patience, may in liſtning to, and obeying his Councels, expect, and hope for ſuccour and bleſſing from this excellent perſon, he being the Son of Man indefinitely conſidered (yea, and ſuch a Son, as hath alſo the relation of a Father, Brother, Friend to us) and not of this, or that man only. That's a Second Reaſon.

Reaſon 3. A Third may be this, that he ſtiles himſelf, not only a Son of Man. For ſo any of us may do, we being all of us Sons of Adam deſcended, and ſprung out of his Loyns: as the holy Spirit ſtiles us, when he ſaith, O Sons of men, how long will ye change my glory into ſhame? how long will ye love vanity, and follow after leaſings? Pſa. 4.2. But the Son of Man; emphatically, and in a choiſe and peculiar ſenſe, the moſt excellent Son of Man; who is ſuch a Son of Man, as there is none other beſides, like to him. The Son, the Heir of Man. He to whom all his Inheritance falls. But what is that which man hath to leave, or bequeath to him? or that he could fall Heir to, by being his Son. Surely, man is become ſo miſerable poor; that he can leave him, or conveigh to him nothing of worth; no riches, or excellency by which he might be benefited by him, as he had from God his Father. Yet, being the Son, he is the heir of Man, as well as of God. If Sons, then Heirs, ſaith the Apoſtle. Rom. 8.17. And ſo, as Chriſt is the Son of God, he is the Heir of God; the Heir of all things. Heb. 1.2. The inheritor of his Fathers Riches, Power, Glory, &c. And as he is the Son of Abraham, he is Heir of his Covenant, Heir of the World. Rom. 4.13. And as the Son of David, the Heir of his Throne, and Kingdom; which therefore God will give him. Luk. 1.32. The Lord God will give him the Throne of his Father David. So as the Son of Man generally, and indefinitely, what Inherits he, but what Man (Adam) left as a natural Heritage, ſo far, as was derivable to him? That is his great debt that he fell into, even his ſin, as to the guilt of it (he being ſanctified and ſeperated from the filth, and defilement of it in his Conception, by the power of the holy Ghoſt: therefore called, That holy thing conceived in the Virgin. Luk. 1.35.) And ſo the Curſe and puniſhment due to us. This Chriſt was the Son and Heir of Man in. For God made him, that knew no ſin to be ſin for us, that we might be made the Righteouſneſs of God in him. 2 Cor. 5.21. And he Redeemed us from the Curſe of the law, being made a Curſe for us. Gal. 3.13. And therefore was made under the Law; obnoxious to all our debts, forfeitures, and penalties, That he might redeem us from under the law: that we by him (receiving and believing in him) might receive the Adoption of Children: even of the Children of God; and ſo being Sons become Heirs of God, in, and through him. Gal. 4.4, 5. Rom. 8 17. So that this was for our great advantage: alſo; he hereby becoming the Son (the moſt excellent redeeming, infranchiſing, inriching Son) of Man, upon whom, all the hope, and help of Man lyeth. That's a Third.

Reaſ. 4 FOurthly, He ſtiles himſelf the Son of Man, to ſignifie (as is implyed alſo in the two foregoing reaſons) That he was, and is really Man: and not only Man in appearance. That he partook with us in Fleſh and Blood. Heb. 2.14. And had not only a ſhew, and likeneſs of them. He was indeed in the likeneſs, and but in the likeneſs of ſinful fleſh; his Fleſh having no ſinfulneſs in it: but he had more then the likeneſs of Fleſh, even the ſtubſtance, or reality of Fleſh in him. We find, that in former times, the Angels appeared in the likeneſs of Men (yea, Chriſt himſelf might, and doubtleſs did, ſometimes as to his Spiritual Being ſo appear alſo, before he was Incarnate, and made of a Woman, as in Joſh. 5.13, 14, 15.) And ſuch appearances are often in the Scripture, alſo called Men, though they were really Angels, and Spiritual Beings, and not of the ſame ſpecies or kind with us: of this we have inſtances; in Gen. 18.1, 2, 3, and 19.1, 2. Judg. 13.6, 8, 10. Mat. 28.2, 5. With Mark. 16.5, 6. Luk. 24.4.23. Act. 1.10.11. But theſe were never born of a Woman, nor reckoned their Genealogy from Men, when they ſo appeared: and therefore the Title of the Son of Man, is never attributed to Angels ſo appearing. That Title implying a diſcent from Adam, or Man, and ſo a real participation of Mans Nature. Only I conceive God may alſo ſend any of the Spirits of the deceaſed Prophets or holy men if he pleaſeth, as Angels to Men, to bring his meſſages to them (the name of Angel, being not a name of Nature, but of Office; ſignifying a Meſſenger: a Title that may agree to any natural imploy'd, and ſent of God on his meſſuages, as the Angels of the Seven Churches. Rev. 1.20.) As to me ſeems probably, by that ſaying of the Angel. Rev. 19.10. I am one of thy fellow Servants and of thy Brethren, that have the Teſtimony of Jeſus, &c. And more plainly, that in Rev. 22.9. I am thy fellow Servant and of thy Brethren the Prophets, and of thoſe that obſerve the words of this Book, &c. But for thoſe that were indeed Angels of a diſtinct kind of Creature from Man; though they might appear as men, yet they were not Sons of men, born of Women; as Chriſt was born of a Woman, and ſo the Son of Man. Now, Chriſt implies, the reality of his Manhood here, to ſignifie to us, or give us occaſion to call to mind, the greatneſs of his grace, and of the grace of his Farher ſhewed to us, in his being made, and becoming a real man, one of us: even, One choſen out of the People. Pſal. 89.19, 20. Grace, and love worthy to be minded, and remembred always by us, for in that, he is very Man, the Son of Man therein is manifeſt.

1. Gods great love, and condeſcention to us, in giving us the moſt excellent advantage of knowing him, and his will concerning us, in a more full, ſatisfying, and familiar way, then by any other, or former diſpenſation, for revealing himſelf to us. God in former times, by ſundry ways, and in diverſe manners, ſpake to the Fathers by the Prophets, to whom he made known himſelf, by Dreams, Viſions, Angels, and ſuch like appearances. And eſpecially, by a more viſible Demonſtration of his preſence, and audible ſpeaking of his voice to them, out of the midſt of the Fire, when he gave the Law upon Mount Sinai (which is ſaid, notwithſtanding to have been given by the Miniſtry of Angels. Act. 7.52. Gal. 3.19.) Exod. 20. Deut. 4.5.11, 12, 33. & 5.10.28. Heb. 1.1. But as for thoſe ways of making himſelf, and his will known, they were more low and mediate, then now in his ſpeaking to us, by his own, and only begotten Son. Heb. 1.2, 3. Indeed, that of his giving the Law on Mount Sinai was accompanied with moſt certain, and undoubted evidences, of its being the voice and diſpenſation of God; ſuch as never was vouchſafed to any people beſide, or to them, at any other time. But that was with ſo much terrour and dreadfulneſs, that the people were not able to hear, or to bear it. Yea, Moſes himſelf, its ſaid, did exceedingly fear and quake. Heb. 12.18, 20, 21. And all the people, when they heard the voice of the Words, with the ſound of the Trumphet, and terrible Thundrings, accompaning Gods ſo ſpeaking to them, and ſaw the Lightnings, the Fire, and the Mountain burning, or ſmoaking, ſhaking, and trembling under him, fled a far off; deſiring of Moſes, that they might no more hear God ſpeaking after that manner to them: but that he would go near to God, and hear his Commandements, and bring it to them, and they would hear it, and do it. Exod. 20.18, 19. Deut. 5.29, 30. Behold, ſay they, Our God hath ſhewed us his Glory, and greatneſs; and we have heard his voice out of the midſt of the fire, we have ſeen to day that God ſpeaketh with man, and he doth live; but now wherefore ſhould we die? for that great fire will conſume us, if we ſhould go on to hear the voice of our God, we ſhould ſurely dye: for is there any fleſh that hath heard the voice of the living God, ſpeaking out of the midſt of the fire, as we have done, and yet doth live? Go thou near, and hear whatſoever the Lord our God ſhall ſpeak unto us, and ſpeak thou it unto us, &c. Which ſaying of the people God approved of, ſaying, They have well ſpoken all that they have ſaid. A Prophet will I raiſe up to them out of their brethren like unto thee, and I will put my words into his mouth, and he ſhall ſpeak to them whatſoever I command him. Deut. 18.16, 17, 18. But there aroſe no Prophet like to Moſes in Iſrael. Saith, Deut. 34.10. Therefore God fulfilled their deſire, and his own Promiſe, in his making his own Son, to be the Son of Man. The Word by which all things were made to be made Fleſh; and in ſpeaking forth his mind & will, yea himſelf to Mankind by him; for herein we have God ſpeaking to us, & yet a Prophet raiſed up for us out of Iſrael, by whom he ſpeaks. Acts. 3.22. Such a Prophet of God, as is God himſelf. God ſpeaking in, and by a man, a Son of Man: yea, ſuch a Son of man, as is ſtill God. The ſame that was in the begining with God: yet ſo covered, and hid under the veil of the Fleſh, or Manhood, that his voice terifies not from hearing it. Men might draw nigh to him, hear and ſpeak to him, converſe with him, and receive inſtruction from him, and thereby be drawn to God, to love and believe on him. Surely, this is a very great grace and favour of God a marvailous condeſcention of the Divine Majeſty to us, in which, alſo he hath done for us; as Job ſometimes deſired of God for himſelf, And as Elihu anſwered him, to that deſire: we find, that Job in his great Affliction and ſore Temptations, had a great deſire to ſpeak to, and argue with God; only Two things would he deſire of him, by way of caution. viz. That he would remove his hand, (his Blow, Rod, or ſtroke of Affliction) from him, and that his Terrour might not make him afraid. Job. 9.34, 35. & 13.20, 21, 22. And then ſaith he, I will ſpeak and not be afraid of him. Or as it is, Chap. 13. Call then and I will anſwer thee, or I will ſpeak, and let him anſwer me. He was ſenſible, that his hand was too heavy for him to bear: and he judged, that he was able by his preſence to affright him, and fill him with terrours; but might he be but freed from thoſe Two things, the weight of his Hand, or ſmart of his Rod; And the terrour of his Voice, through the appearance of his greatneſs and Majeſty therein. Then an intercourſe with him might be very advantageous. Elihu (whoſe Name by Interpretation is, He is my God.) Anſwers him, Cap. 33.6, 7. Behold, I am according to thy Word, inſtead of God. I am alſo formed out of the Clay. Behold, my terrour ſhall not make thee afraid, neither ſhall my hand be heavy upon thee. This is moſt exactly granted to us in Jeſus Chriſt, in his becoming the Son of Man. A real, very Man for us. One who was the Son of Adam, who was formed out of the Clay, and yet was inſtead af God: ſo as that, He was, and is God. And it was the Father that ſpake in, and by him; and wrought the works that he wrought. John 14.8, 9, 16, 11. There we have God ſpeaking and making known himſelf, and his mind to us; and yet, ſo as he neither laid his hand upon us to make us feel the weight of it. Nor his Rod, to beat us for our faults. But his Rod and Hand was upon him for us, That through his ſtripes he might paſs by us and heal us. Nor was his appearance dreadful, but ſuch, and with ſuch humility, lowlineſs, and meekneſs, as that all, or any might have acceſs to, and intercourſe with him, being found in the likeneſs of Men; even of ordinary men, nothing differing in appearance from them, except in goodneſs and holineſs, as being without ſin. Yea, not in the likeneſs of great men, or of the Princes of this World; but only of mean men, in the form of a Servant. Such as any mean and poor men, as well, and as freely as the greater and richer, might have the boldneſs and liberty to converſe with him. Phil. 2.7, 8. Heb. 4.15. And ſo we find whole multitudes thronging to, and about him, to hear him, and ſee his Miracles: not running through fear from him, as they did at Mount Sinai; but preſſing upon him to hear, and ſee him. Luk. 8.4. & 12.1. Matt. 13.2. Mark. 1.33. & 2.1, 2, 4. Yea, the poor, the halt, the maimed, and the moſt miſerable Creatures, had free liberty and incouragement to repair to him, to hear, and ſee him, and be helped by him. And by him, God converſed with Men, and gave forth a more clear diſcovery, demonſtration, and knowledge of himſelf, and of his will, and mind concerning Men, then formerly; diverſe ways, as to inſtance.

1. By his audible voice, doctrinally inſtructing men in the knowledge of God, and of himſelf, the Chriſt; and of what God requires of men, and is behooveful to them, in order to their welfare and Salvation. And this was one of his great buſineſſes in the World, to teach the People the knowledge of God, and of his Kingdom, and of the way thereto. So we find him, Preaching, and Teaching the Word of God in the Synagogues, and in the Temple, and in the Houſes and Ships; and whereſoever the people reſorted to him; taking all occaſions thereto. Mat. 4.17, 23. & 5.1, 2. & 13.1, 3, 4. Mar. 1.14, 15, 21, 38, 39. & 2.2. Mat. 26.58. Luk. 21.37, 38. Joh. 18.20. And he ſpake and taught them, as one having authority: even the authority of God his Father; and not as the Scribes. Mat. 7.29. Job. 7.16, 17. Therein, both declaring to men, the love and goodneſs of God to the World. Joh. 3.16, 17. And his ſpecial love and goodneſs to them that believe on him. Joh. 16.27, 28. And his perfect hatred of evil. Mar. 9, 42, 43, 44, 48. And in a Word, both the name of the Father. Joh. 17.6. And his Word, Inſtructions, or Commands. ver. 7.8. With Chap. 12.49, 50. And ſo what was, and is his will concerning us, that we might be ſaved and live. Joh. 5.24. & 6.29. &c. And all things whatſoever we need to know, believe, and practice.

2. By his walking, works, and doings; exhibiting God and his Name, and nature to the eyes of Men, as it were, as well as to their ears; for he was God manifeſted in the Fleſh. 1 Tim. 3.16. So as God, even the inviſible God might be ſeen in him, as in his proper and moſt perfect Image. 2 Cor. 4.4. Col. 1.15. Thence it is ſaid by our Saviour, He that believeth on me, believeth not on me, but on him that ſent me; and he that ſeeth me, ſeeth him that ſent me. Joh. 12.44.45. And when Philip ſaid to him, Lord ſhew us the Father, and it ſufficeth. Jeſus reproving and inſtructing him, made this anſwer, Haſt thou been ſo long time with me Philip, and haſt thou not known me? he that hath ſeen me, hath ſeen the Father; and how ſayſt thou, ſhew us the Father? Joh. 14.8, 9. Signifying to us, that the inviſible God, the Father of our Lord Jeſus Chriſt, was ſo made manifeſt in him, that in perceiving, and beholding his power, wiſdom, and goodneſs, love, holineſs, meekneſs, patience, wrath, &c. The ſame Attributes of God, might be diſcerned and known, and ſo it might in him be ſeen; how able, and wiſe, and willing God is to help, ſave, and ſuccour his poor Creatures; to forgive their ſins, to heal their diſeaſes, to ſuccour them in their needs, inſtruct their ignorances, comfort them in their diſeaſes. How loving, and good he is to all, and yet, how he hates their ſins and ſinfulneſs. And how eſpecially, good and loving to the truly virtuous; ſuch as are ſubject to, and followers of him, &c. So that here God afforded to man a ſight of himſelf, and of his excellencies in the Son of Man, and in his demeanours, and carriages, doings, and ſufferings; that we might know him, love him, believe in him, obey and follow him, and be ſaved by him, and ſatisfied in, and with him. How great a benefit was this to the World, to have God ſo repreſented, and made manifeſt to them? and eſpecially, to ſuch in it; as cloſed with, and followed him out of their falſe Principles and ways, learning of, and obeying him: who ſaw his glory, the glory as of the only begotten of the Father. John 1.14. So as it might in him be verified, what is ſaid in Pſal. 68.25. They have ſeen thy goings O God, the goings of my God, my King (That is Chriſt) in holineſs, or in the holy Place or Sanctuary. Again,

3. By his walking as man, towards God and Man. He hath by his example, not only ſhewed us, what God is, and how he walks toward and among men; but alſo, how men ought to walk, and pleaſe God in their demeaners of themſelves towards God and men: for, as he was man, the Son of man, walking in God, he hath given us a perfect pattern and example, of what God requires of, and likes in us men. As it is ſaid, He hath left us an example, that we ſhould follow his ſteps. 1 Pet. 2.21. And as himſelf ſaid, I have given you an example (or pattern) that as I have done to you, ſo ye ſhould do. John 13.15. And ſo he hath ſhewed us in himſelf, how we ſhould obey the call and command of God his Father, to us. How we ſhould perfectly love and truſt in God, and commit our ſelves, and our ways to him; doing all things commanded by him, without murmuring, and without diſputing. How we ſhould patiently and quietly ſubmit our ſelves to him in all tryals, temptations and ſufferings that he orders to us: perfectly caſting our ſelves upon him therein, and truſting to him for his ſupport and ſeaſonable deliverance. And ſo therein he hath ſhewed us a perfect pattern of Humility and Patience. And ſo for walking towards men, he hath ſet us an example of perfect Charity, ſeeking the good of all, and doing hurt to, or ſeeking or deſiring the harm of none: and yet how, when we ſeek to do them good, we ſhould not have fellowſhip with them in their ſins; but in meekneſs reprove them, and where need is, uſe ſharpneſs therein: that is, where men are guileful and Hypocritical, proud and conceited, and there-through ſet themſelves againſt Gods glory, and the good of others, under pretence of Religion and Piety towards him. And ſuch were the Scribes, Phariſees, Lawyers, and the like; ſo ſmartly reproved by our Lord. Mat. 23. Luk. 11. & 13.14, 15. So Chriſt alſo hath ſet forth himſelf as an example of ſubjection to the Magiſtrates, and of paying wrongfully, and to our own damage, what they demand of us, rather then give offence by contending with them, and ſtriving againſt them therein. Mat. 17.24, 25, 26, 27. As alſo, of patient putting up, and ſuffering injuries from them or others. 1 Pet. 2.21, 22, 23. And ſo of all Righteouſneſs and goodneſs, and of all tender care of, and love to ſuch as are good, or deſire ſo to be; and to that purpoſe yeild themſelves willing and ready to learn, that they may know, and obey the truth. John 15.9, 10. & 10.15. & 13.34. &c. And he that ſaith, he abides in him, ought even ſo to walk, as he hath walked. John. 2.6. And ſurely this in every branch of it was a very great grace, or gracious condeſcention of God to us men, that he in the perſon of the Word ſhould be made Fleſh, and therein give us an evidence of himſelf, his name, nature, and will concerning us, both by his vocal Doctrine and Miniſtry; and by his own demeanour and walking in the Fleſh; both ſhewing us the way of Gods walking towards man; and the way how man ought to walk towards both God and Men. But again,

2. In his being the Son of Man; that is, very man: he hath given us the greater ground of boldneſs and confidence in our dependance on him, and approach to God by him, as the Mediator of God and Man, and the high Prieſt and Apoſtle of our profeſſiion, in that thereby he hath both contracted an affinity and kindred to us (as is partly ſaid afore) and hath had experience of what is in man; even of the weakneſs and frailty of the nature of man; and what temptations, oppoſitions, and evils from Men, and Devils they are expoſed to, and meet with that walk with God, and by Word, and Converſation, witneſs againſt the wickedneſs of men; and warr againſt the lies and deceipts of Sathan. As alſo he hath had an experimental knowledge, of the weakneſs of the nature of man, to ſtand under, and bear the Wrath of God; the hidings of his face from, or ſtrokes of his hand upon him. Inaſmuch as he being made man, the Son of man, hath proved the frailties of man; and as a good man, obeying his Father, hath grappled with the contradictions of ſinners, and the rage and malice of evil man, and Devils: and as bearing our ſins in his own body on the Tree, hath felt in his humanity, the force and power of the Wrath of God. And ſo alſo hath had tryal of poverty, reproaches, hunger, thirſt, wearineſs, &c. Through which, he is the meeter to be the high Prieſt over the houſe of God, and the mediator for us. This the Apoſtle mentions. Heb. 2.17, 18. Wherefore it behoved him in all things to be made like to his Brethren, that he might be a merciful, and a faithful high Prieſt in things pertaining to God to make reconciliation for the ſins of the people. For in that he ſuffered being tempted. He is able alſo to ſuccour thoſe that are tempted. And in Heb. 4.14, 5. As the greatneſs of his Perſon in being the Son of God, and gone into the Heavens: So alſo the reality of his Manhood, and therein the experience he had of our condition, is made an incouragement to a bold and confident approach to him, and ſo to God for his mercy and grace, to be extended to us for our ſeaſonable help: for ſo thoſe words imploy, wherein it is ſaid, Let us hold faſt the profeſſion of our Faith, for we have not an high Prieſt, that cannot be touched with the feeling of our infirmities: but was in all points tempted like to us, without ſin. (And that was alſo for our great advantage, that he ſinned not under any temptation, for he thereby is the more pure and acceptable to the holy and pure God, in all his actings for us with him.) Let us therefore go boldly, &c. Were there any ſort of men of any Profeſſion or occupation, that ſtood in need to Petition the King in any thing of concernment for their welfare, or for removing any impediment thereto, redreſſing any grievance or the like: of what great advantage would it be to them, to have a friend that is ſet up purpoſely by the King, to ſeek their welfare; ſo gracious with the King, as that there is none like him, with him: his ear, and eye, and heart and hand, all at his diſpoſe as it were. And this perſon one advanced from among the men of that Profeſſion and occupation; and one that himſelf had been ſometime, before ſuch his advancement, tryed, and exerciſed with the very ſame grievances that they now groan under, and ſeek redreſs in! Surely, in ſuch a caſe, though they might have no incouragement to hope of ſucceſs upon their own account, as being ignorant how to draw their Petition, and how to preſent it in ſuch manner, as might be becoming the perſon and preſence of one ſo Mighty; having been alſo rebels againſt him: yet, in the confidence of their friends intereſt in him, and faithfullneſs to them, how might they be aſſured of ſpeeding, in putting up their Petition by his hand, and as directed, formed, and tendred by him? Such our caſe. Our Lord Jeſus that came on purpoſe into the World to ſave ſinners, and is gone up to the Father to be our friend with him. A Prince and Saviour ever living, as the great high Prieſt, to make interceſſion for them that come to God by him, is, one of us, as it were, a real man, and our kinſman, and hath been tryed with our infirmities, temptations, and grievances, and ſo knows our mold and temper, as to the weakneſs and frailty of it, by his own proper experience. And how alſo may that give incouragement to hope for mercy and help from him, as in mediating with God for us, ſo in ordering the government of God, as the great Prince and Lord over us, ſo as not to lay upon us more then we can bear; much leſs, more then is equal and right? He being alſo ſuch a lover of us, as is manifeſt in the next conſideration. Namely that,

3. He therefore became the Son of Man, and ſo a real very man, that he might be in a capacity to ſuffer, and offer for us, what was needful and behooveful for our Redemption from ſin and death; and for obtaining for us Gods favour and bleſſing. It was his great buſineſs in coming into the World to ſave ſinners. And to that purpoſe, to take away ſin by the ſacrifice of himſelf. 1 John 3.5. Heb. 9.26. Now in all Sacrifices for Sin, there was the ſuffering of the Sacrifice to Death; that being given, and taken in exchange for the Sinner, who ought to have ſuffered elſe for his own ſin: and then there was the offering of it up unto God on the Altar as a gift, as it were, to him. Now, then Chriſt being come into the World to take, or purge away our ſin by Sacrifice, was firſt to bear our ſin on himſelf, even the puniſhment of it, and ſo ſuffer for it, as to ſatisfie Gods Juſtice, and make amends to the Law, that ſin had violated; that ſo God might with equity and juſtice, releaſe the puniſhment, and forgive the ſinner; and ſo deſtroy the intereſt, right, and title of him that had the power of Death, that is the Devil, to urge for, or be an arbitrary inflicter of puniſhment upon us, according to his will. Chriſt, as in the form of God; and as God could not ſuffer the weight of our ſin and puniſhment unto Death. Therefore it was behooveful, that he ſhould be made in a nature capable of ſuffering: And what ſhould that be for us men, but the nature of man, even the ſame that ſinned? And ſo it's ſaid in Heb. 2.14. Foraſmuch, as the Children were partakers of fleſh and blood. He himſelf alſo took part of the ſame, that by Death he might deſtroy him who had the power of Death, that is, the Devil. As implying, that he could not have deſtroyed the Devil; that is, made null his Power and Juriſdiction over us, but by death. Nor could he have died to that end, if he had not been partaker of fleſh, and blood with us; and therefore he took part with us, in fleſh and blood; that is, was made of a Woman and under the Law, in the ſimilitude of ſinful fleſh. The Son of Man, That he might be capable of ſuffering ſuch things as Death and Curſe for us, to redeem and deliver us from death, and curſe, and from the fear of them. And to the ſame purpoſe he ſpeaks of his offering, in Chap. 8.3. With 10.5, 6, 10. Every high Prieſt is appointed to offer gifts and ſacrifices: wherefore alſo it was neceſſary, that this man ſhould have ſomething to offer. And what that was, is ſaid. Chap. 10.5, 6, 10. Namely, the body that God prepared for him; the body of his fleſh that died. This through the eternal Spirit, being raiſed from the dead, he offered up unto God for us, as an offering of a ſweet ſmelling ſavour unto him. In which God finding reſt, and well-pleaſedneſs; through him he is gracious and propitious to us. Upon this account therefore, and upon this mainly; it was needful, that Chriſt ſhould be the Son of man, very man for us. For as Adam was ſomething before he was a man; namely, duſt and clay, ſomething below the nature of man, and therefore in that form incapable of knowing, and praiſing God, till being made into a man, indued with a reaſonable and underſtanding Soul, he was made capable: ſo even ſo Chriſt alſo was ſomething before he was a man, ſomething higher and better then earthly man, even the Lord in heaven, and therefore not capable, as being in the form of God of dying, and ſo of being an offering and ſacrifice for man, ſo as in the Nature of man he was: and this is that, wherein the greatneſs of Gods grace was teſtified toward us, in making his only begotten Son the propitiation or propitiatory Sacrifice for our ſins, to prepare him a body for us, and to lay the iniquities of us all upon him therein. And this is the foundation and bottom, as well as alſo the great and main matter of his declaration to us, of what concerns us to know; and the foundation and ground of his appearing for us, with his Father as Mediator of God and Man, and the great high-Prieſt over his houſe; and his being Man, (the Son of Man. Verily man,) fitted him for this, both as thereby he had what to ſuffer in, and what to offer: as alſo, I might adde, as therein he became our Brother and Kinſman, as is ſaid before: and ſo according to the Law of Moſes. Levit. 25.48, 49. The The right of redeeming us, appertained to him. For the man that hath ſold himſelf for a ſervant, muſt be redeemed by one of kin to him, as is there ſaid. And that he might hint to us all this grace of God, in theſe forementioned branches we may underſtand him, ſtiling himſelf the Son of Man. That's the Fourth.

Reaſ. 5. Laſtly, he ſtiles himſelf the Son of Man; (or, as ſome read it, That Son of Man) with reference to that Prophecy of Daniel that went before of him, in which he was repreſented in ſuch an appearance, and ſo declared: that he might ſignifie, that he is that Son of Man of whom the ſaid Prophet wrote, and ſpoke in his ſaid Viſion. And ſo to ſhew himſelf to be what is therein ſignified; which, what it was may be perceived by conſidering the place. It is in Dan. 7. Where God ſhewed to Daniel the things that were to come to paſs in the World. The Kingdoms that ſhould be ſet up and take place therein. And ſo he ſaw firſt four great Beaſts ariſe up out of the Sea, which the Angel afterwards tells him ſhould be four Kings; that is, ſucceſion • of Kings, or Kingdoms with their Kings, as may appear by comparing ver. 17. With ver. 23. Now thoſe four Beaſts, Kings, or Kingdoms, were the four Kingdoms or Empires of the Gentiles or Heathen, that ſhould with their Kings and Emperours have the great command of the Earth; and they are repreſented like Beaſts there (or as the word properly ſignifies, Wild, or Savage Beaſts; as the Lyon, Bear, Leopard, and the fourth, a compoſure of them all. Ver. 7. With Rev. 13.2.) To ſignifie, and imply, the Savageneſs, Brutiſhneſs, and unreaſonableneſs of thoſe Governments: That they ſhould rule by Might, Will, and Power, more then by (yea with a neglect and contempt of) right, reaſon, and equity, as indeed they have generally done. But then in ver. 13. There is a Viſion of one ſaid to be like the Son of man coming in the clouds of Heaven, brought near to the ancient of days; to whom was given dominion and glory. And a Kingdom, that all Nations, Peoples and Languages ſhould obey and ſerve him Now this is afterward interpreted to be the Kingdom of the Saints, or of the People of the Saints of the moſt high God. ver. 26, 27. In which, Chriſt ſhall be the great King and Governour; and he therefore is principally and properly denoted by that one like to the Son of Man, to whom was given the Dominion, Glory, and Kingdom, as was before expreſſed. But by the oppoſition of this mention of his appearance, to the mention of the appearance and reſemblance of the other Kings and Kingdoms is denoted doubtleſs: not only, that he ſhould be a real Man, as to the verity of his human nature, to whom the Kingdom ſhould be given: But alſo, that he ſhould be as the Son of Man, as to his Government, and ordering of the Kingdom, in diſtinction from, or oppoſition to thoſe that would be, and Govern like Savage and Ravenous Beaſts. Namely, that he ſhould Govern, and his Kingdom be governed, or ordered, by right, reaſon, equity, mildneſs, gentleneſs, and diſcretion, &c. Which things belong to man as made of God, and in diſtinction from the Bruit and Savage Beaſts. And ſo that He ſhould reign in righteouſneſs, and his Princes (the Saints reigning with him) ſhould decree Juſtice and govern with Law and equity. Iſa. 32.1, 2. Now our Saviour in calling himſelf the, or that Son of Man. May, (and as I apprehend did) therein imply, and ſignifie, that he was that perſon ſpoken of in that Viſion and Prophecy; to whom the Kingdom and Glory, and Dominion was appointed, and ſhould be given of God. To whom, all Peoples, Nations, and Languages owe obedience and ſervice. And who ſhould and will Judge the Nations of the Earth (both as to that Judgment exerciſed in his Word and Providences, and by his Spirit now: And as to his ordering the Government of God, judging, diſpoſing, and reigning at the laſt, in his glorious Kingdom with his Saints) in equity and righteouſneſs, according to the rules of that reaſon that is ſound indeed: even according to the word and mind of God. To this purpoſe it is alſo, that our Saviour ſaid, John 5.22, 23, 26. That the Father Judgeth no man, but hath committed all Judgment (or Government) to the Son, that all men might honour the Son, even as they honour the Father. He that honoureth not the Son, honoureth not the Father that ſent him. And he hath given him power to execute Judgment alſo, becauſe he is the Son of man; even the or that Son of Man; who in the night Viſions were ſeen to be brought nigh to the ancient of days; to whom the Dominion, Glory, and Kingdom was given. And that phraſe [becauſe he is the Son of Man] in this view of it implies alſo becauſe of his equity, reaſonableneſs, ſound judgment, wiſdom, and diſcretion, with freedom from all bruitiſh ignorance, ſelf-will, unrighteouſneſs, cruelty, unreaſonableneſs, partiality, and ſuch other paſſions and diſ-affections as too commonly blind other Governours, or perſons that exerciſe Authority.

Such may be the reaſons of Chriſts being ſtiled, or ſtiling himſelf the Son of Man. Every of them worthy to be duly conſidered by us, and rightly improved for moving us to love, and thankfulneſs to God. High-prizings, and ready receit of, cloſing and complying with the Lord Jeſus Chriſt, in his addreſſes to us; his gracious calls to, and counſels of us: turning at his reproofs, obeying his commands, and ſubmitting to his rule and Government in all things. Having hope and confidence in his graciouſneſs, who hath ſhewed ſuch love and reſpect to us; and is ſo nearly related to, yea, become one with us.

But I ſhall paſs on to the remaining particulars now, to be conſidered from this Scripture in hand by us.

NOW Chriſt the Son of Man, may be capable of lifting up, or being exalted, two ways, ſuitable to the twofold way of his being low: that is,

1. As to real and Perſonal Exaltation, by ſomething acted upon himſelf. Or,

2. As to Demonſtration and Manifeſtation of him to others, for exalting him in their views, and eſteems. Let us conſider theſe Two ways diſtinctly. And ſo, 1.

1. As to the former; He was exalted and lifted up of God, even the Father. He exalted, lifted up, and glorified him, as was behoveful and needful for us; in diverſe Acts. As to ſay,

1. In his taking the Humanity, or Seed of David, Abraham, and ſo of the Woman. The Son of Man into unity of Perſon, with his Eternal Word, or only begotten Son. As was hinted by the way before. And this was a great favour to, and exaltation of that Seed. As it is ſaid, I have laid help upon one that is mighty. I have Exalted one choſen out of the People, Pſal. 89.19. And that holy thing that ſhall be born of thee, ſhall be called the Son of God. Luk. 1.35. Though indeed this was rather a lifting up that Nature, then that Perſon.

2. In his calling him forth, to ſuffer for us; or rather, his accepting him, and his ſufferings for us, as a valuable price of our Redemption, a ſatisfaction to his Juſtice, and Sacrifice, or Atonement for our ſins. And ſo our Saviour himſelf may be underſtood to ſay, when ſpeaking of the hour of his ſufferings; he ſaith, John 12.23. The hour is come, that the Son of Man ſhould be glorified. And when Judas was gone out to betray him into the hands of ſinners; he ſaid, Now is the Son of Man glorified; and God is glorified in him. John 13.31. And with that agrees the Apoſtle, in Heb. 2.9. Where he ſaith, That Jeſus was Crowned with glory and honour, for the ſuffering of Death: that he by the Grace of God might caſt Death for every man. Not only that he was glorified through ſufferings, but that he might taſte Death. And indeed, as the other, ſo this alſo was a great glory and honour (though a great abaſement in the World, and ſuffering in himſelf, as he was the Son of God) that the Father ſhould account and value him at ſo high and great a rate, as to judge him, this Son of Man, of ſufficient value to anſwer for, and expiate the ſins of the World. Whereas, all other Sacrifices (though all the Beaſts of Lebanon) could not be ſufficient for a burnt ſacrifice: nor all the Wood in that mighty Foreſt ſufficient to burn, to kindle that fire, that ſhould conſume that, that ſhould be pleaſing to him for any mans ſin, Iſa. 40.16. Not thouſands of Rams, nor ten thouſand rivers of Oyl, no nor the fruit of the body, even the firſt-born, for the ſin of the Soul. Mic. 6.7. No nor the richeſt, wealthieſt man in the world, how ever full of riches, or high and mighty, could by all his riches (though he offer them all, or lay them all out in Sacrifices, to be offered up to God, for any one man though his deareſt brother) could make an expiation of his ſins, ſo as to give thereby a ſufficient price to God for him, that he might live for ever, and not ſee Corruption. So precious is the Redemption of the Soul. Pſal. 49.7, 8. Yet God hath accepted the abaſement, ſufferings, and ſacrifice of his Son, the Son of Man; as a valuable, ſufficient Ranſome for all men; ſo as through him to preach remiſſion of their ſins, to them, and justifie all that believe on him, upon that account, from all things, from which they could not be juſtified by the Law of Moſes, and all its ſacrifices: yea, ſo as to juſtifie all from that firſt Sentence of Condemnation, ſo as they ſhall none of them periſh therein, but be all raiſed up again there-from. The Free gift herethrough abounding to all men, to the juſtification of life. Rom. 3.22, 23, 24. & 5.18. 1 Tim. 2.6. 1 Cor. 15.21, 22. This honour God put upon none elſe, Man or Angel, to call them forth to that Judgment, to ſatifie for, and redeem any man from death, and deſtruction. But he hath ſo magnified his Son, as to look upon him, as ſufficient to be the propitiation for the ſins of the whole World. If it be a magnifying a man (as Job ſaith) to take pains with him, in viſiting him every morning, and trying him every moment that he might purifie, and purge him from ſin, and render him fit for fellowſhip with him, Job 7.17, 18. Surely, then it was much more a magnifying the Son of Man, and a greater account made of him, to take him as an offering and oblation, a ranſome and expiation for the ſins of the whole World; ſo as upon that account to uphold, and ſpare the whole World, during the day of his grace and patience; and to juſtifie, and ſave for ever, all that come to God, and abide with him, in, and through him.

3. In his raiſing him up from the Dead; which was an eminent Act of the exaltation and lifting up of his Perſon. A lifting him up from the gates of Death, that he might ſhew forth his praiſes in the gates of the Daughters of Sion. As is ſaid, Pſal. 9.13. And of this raiſing him up from the Dead, may that be underſtood prophetically that is written in Pſal. 30.1, 2. Where this Phraſe is uſed, of lifting up. I will extol thee O Lord, for thou haſt lifted me up, and haſt not made my foes to rejoyce over me. Comparing it with ver. 3. Where he ſaith, O Lord, thou haſt brought up my Soul from the Grave. Thou haſt kept me alive, that I ſhould not go down to the pit. Or rather (as the Hebrew Word more properly ſignifies, and as Symmachus reads it) thou haſt quickned me, or made me alive again, from my going down into the pit. Or as ſome read it; from them that go down into the pit: in which he alſo was mightily declared, to be the Son of God with power, Rom. 1.3, 4.

4. Moſt fully in his exalting him at his right hand, in his Aſcention, and taking him up into his own Glory: that's called an exalting, or lifting him up. Act. 5.31. For it's the ſame Word that is here Tranſlated, lifted up. Him hath God exalted (or lifted up) with his right hand, a Prince and Saviour, to give repentance to Iſrael, and forgiveneſs of ſins: This was moſt evidently and fully a glorifying of him, according to what himſelf alſo ſaid, John 13.31, 32. Now is the Son of Man glorified, and God is glorified in him. If God be glorified in him, God ſhall alſo glorifie him, in himſelf; and ſhall ſtraight way glorifie him. Of this it's ſaid, God raiſed him from the dead, and gave him glory, that your faith and hope might be in God. 1 Pet. 1.21. A lifting him up indeed. For herein he was lifted up.

1. As to place: both out of Grave and Hell, and alſo out of, and above the Earth, into the heavenly places; as in Epheſ. 1.20, 21. He raiſed him from the dead, and ſet him at his own right hand in the heavenlies, or heavenly places; for he is not entred into the holy places, made with hands: into which the High Prieſts under the Law, uſed once a year to enter, but into Heaven it ſelf. Heb. 9.24. To which agrees, 1 Pet. 3.22. He is gone up into Heaven. Yea, far above all Heavens. All theſe viſible, and perceptible heavens, or what are known to us. Epheſ. 4.10. Into Heaven it ſelf, and far above all Heavens. As oppoſed to the Earth, from which he Aſcended and went; and where other high Prieſts uſed to Miniſter. Heb. 8.4. Unto which Earth, he ſhall deſcend again from Heaven, when he comes again to Judge the World in righteouſneſs. Act. 1.11. 1 Theſ. 4.15, 16. As he was not in the Grave, when he was riſen: So being now in Heaven; he is not upon the Earth, in reſpect of that body, and perſonal Being, in which he Aſcended, and went up to Heaven. He was taken up into Heaven. So as he truly ſaid, I am no more in the World, but I come to thee. John 17.11. And I leave the World, and go to the Father. John 16.28. And, me ye have not always. Namely, preſent with you in body; in ſuch a manner, as he ſaid, The poor ye have always with you. Matt. 26.11.

2. In reſpect of ſtate, He is lifted up, and exalted to dignity and honour; into a more excellent and glorious condition, then either he himſelf was in here among men: or then other, either Man, or Angel is in, A State

1. Of greater felicity then ever any other man, or Angel was, or is in; his Body, which was here ſubject to many infirmities and weakneſſes, in the ſimilitude of ſinfull fleſh, capable of being put to pain and ſmart, and ſenſible of troubles, and injuries; yea, actually abaſed, diſhonoured, and made vile: is now glorified, and become glorious. A body of glory, as its called in the Greek. Phil. 3.20. And ſuch is its Glory, that in its appearance from Heaven to St Paul the glory ſhining from it, was in brightneſs, far ſurpaſſing the glory of the Sun at mid-day. Act. 9.3. & 22.6. & 26.13. Compared with ver. 16. And Chap. 22.14. With 1 Cor. 9.1. & 15.8. Yea, the glory of its ſhining to him, ſtruck him blind, ſo as that he could not ſee; ſo as the glory of the Sun in its greateſt brightneſs will not (at leaſt on ſuch a ſodain) at any time do. Act. 22.11: And as for his perſon, he is ſo in the preſence of God, and ſo immediately beholds his face, and is filled with his favour and glory, that he is in that fullneſs of joy that is therein, and of the pleaſures that are there for evermore. The hope and aſſurance of which, exceedingly animated and incouraged him in his ſufferings, and unto them; ſo as to endure the Croſs, and deſpiſe the Shame; as appears, comparing Heb. 12.2. With Pſal. 16.8, 9, 10, 11. Which the Apoſtle Peter applies to Chriſt, as Prophetically fore-ſeen and ſpoken of him. Act. 2.25. This excellent and moſt happy State was the Son of Man to be lifted up into; and accordingly into it he is lifted up, and exalted. Being glorified with Gods own ſelf, with the glory he had with him, before the World was. John 17.5. The Son of Man, or Chriſt in the Nature of Man, being taken, or received up into glory. 1 Tim. 3.16. So owned of God, as no other, either Man, or Angel. So favoured, as to have it ſaid to him, ſo as to none of the Angels. Thou art my Son, this day have I begotten thee. And, Sit thou on my right hand, till I make thy foes thy foot-ſtool. Heb. 1.5.13. Yea, All the fullneſs of the God-head dwells in him, bodily. Col. 2.9.

2. A State of greater Authority, Power, and Majeſty. For he is ſet above all Authorities, Principalities, Powers, Thrones, Might, or Dominion: yea, and every name that is named; not only in this World, but in that which is to come. Eph. 1.21. For, He hath put all things under his feet. And, Given him to be Head over all things, to his Church. ver. 22. The Head, top, or chief of all Principality, and Power. Col. 2.10. Not only, Lord of Lords, and King of Kings. Gods firſt-born, higher then the Kings of the Earth. As Rev. 17.14. & 19.16. Pſal. 89.27. But he is alſo A great King, above all Gods. Pſal. 95.2. Angels, and Principalities, and Powers, being made ſubject to him. 1 Pet. 3.22. Lord of all. Act. 10.36. Being made (in the Nature of Man) ſo much better, higher, and more glorious then the Angels, at he hath by inheritance obtained a more excellent name then they: being, not only owned of God, as his Son, begotten by him from the dead, to all this excel • ent glory, dignity, and majeſty; even to be ſet at his right hand, on the Throne of Majeſty in the higheſt. Heb. 1.3, 4, 5, 13. & 8.1. But as ſet on Gods own Throne. Rev. 3.21. So as it's ſaid to all other Poteſtates and Powers. Let all the Angels of God. Or (as in Pſal. 97.7.) Worſhip him all ye Gods. And again, to him it is ſaid: Thy Throne O God endureth for ever. The Sceptre of thy Kingdom, is a Sceptre of Righteouſneſs, (or a right Sceptre.) Thou haſt loved righteouſneſs, and hated iniquity. Therefore God, thy God, hath anointed thee with the oyl of gladneſs above thy fellows. Above all other Gods, Potentates, or Powers, among either Men or Angels. And thou Lord (Jehovah) in the beginning haſt laid the foundations of the Earth, and the Heavens are the work of thy hands; they ſhall periſh, but thou remaineſt: they ſhall all wax old as a Garment, as a Veſture ſhalt thou change them. Or fold them up. And they ſhall be changed, but thou endureſt, and thy years ſhall not fail. Heb. 1.6, 8, 9, 10, 11, 12. Yea, the Angels are all Miniſtring Spirits to him: commanded by him, and with one conſent proclaim him the excellent, and worthy one. Worthy to receive Power, and Riches, and wiſdom and ſtrength, and honour, and glory, and bleſſing. Rev. 5.11.12. In a word, All Authority and Power in Heaven, and over the Earth is given unto him. And, all that the Father hath is his. Even all the Authority, Power, and fullneſs of the Father; and it pleaſes to dwell in him. Mat. 28.18. John 16.14, 15. Col. 1.19. & 2.9. So that it may well be ſaid, as the Prophet foreſaw. That He is exalted, extolled, and very high. Higher then Moſes, then Adam, or David; as ſome Jewiſh Criticks obſerve from the letters of the word Tranſlated, [very] being made up of the initial letters of thoſe three Names. Yea, and ſhould they to Adam joyn Abraham, too, whoſe name begins with the ſame letter, their obſervation might hold true. Iſa. 52.13. And herein alſo, he is lifted up (and ſo it behoved that he ſhould be, that he ſhould ſuffer ſuch things as he did, and ſo ſhould enter into Glory. Luk. 24.26.) That he might exerciſe and diſcharge the moſt glorious Offices, moſt uſeful for us, and moſt honourable for himſelf, for, and concerning our welfare and happineſs. Such as wherein he anſwers, to all the moſt excellent and honourable things, and perſons under the Law, and among the Iſrael, after th • fleſh that was lifted up, to any honourable and uſeful Office, or Service: as the Covenant of Circumciſion, the Sabbaoth, Sacrifices, Temple, &c. Of which, I may ſay more elſewhere

I ſhall here only mention ſuch Offices as were eſtated upon, and exerciſed by moſt honourable perſons amongſt them, as,

1. The Prophets were holy and honourable perſons; and the office of a Prophet, a moſt excellent, uſeful, and honourable imployment; they having intercourſe, and Power with God, and receiving their meſſage from him, for directing the people into the knowledge of him, and of his mind and will concerning them. Whence that of God to Abimelech, concerning Abraham. Reſtore the man his wife. For he is a Prophet, and he ſhall pray for thee. Gen. 20.7. And, Do my Prophets no harm, Pſal. • 05.15. The Son of Man was to be, and is lifted up into that honour and office: For this is he, of whom it was ſaid, A Prophet ſhall the Lord your God raiſe up unto you, from among your Brethren like unto me: him ſhall ye hear in all things whatſoever he ſhall ſay unto you. Deut. 18.15, 18. With Act. 3.22, 23. The Great Prophet. And, The Teſtimony of Jeſus is the Spirit of Prophecy. Rev. 19.10. The Great Light, In his Teſtimony, Word, and Doctrine; and the true Light, lightning every man coming into the World. Who came a Light into the World, that whoſoever believeth on, (and followeth him) may not abide in darkneſs, but ſee the Light of Life. John 1.9. & 8.12. & 12.46. And, ſo I might ſay alſo of the Apoſtles, That they were highly honourable, and uſeful as to their office; and he is the Great Apoſtle of our Profeſſion. Heb. 3.1.

2. The Prieſts were holy, and honourable Perſons under the Law, in reſpect of their Office; And the Prieſthood, a moſt honourable and uſeful Office, for making attonement, and Reconciliation for the People, by offering gifts and Sacrifices for them, to that purpoſe: their lips keeping Knowledge alſo, and teaching the People the Law. And Chriſt the Son of Man, was to be, and is exalted to that Honour and Office to be the Prieſt, the great High Prieſt, after the order of Melchiſedech. As God did raiſe him up to be his Prophet and Apoſtle, giving him that honour and glory, that no man in Heaven, or Earth, or under the Earth was found worthy of, even to open the book of Gods Counſels, and unlooſe the Seals of it, and unfold the Myſteries therein contained. Rev. 5.2, 3, 6. So he gave him alſo, the honour, and Office of the Prieſt-hood: For, no man takes to himſelf that honour (of the High Prieſt-hood) but he that is called of God, as Aaron was. Wherefore Chriſt alſo glorified not himſelf to be made an High Prieſt: but he that ſaid to him, Thou art my Son, this day have I begotten thee. Said alſo to him, Thou art a Prieſt to me for ever, after the Order of Melchiſedec. Yea, the Lord ſware and will not repent; ſaying, Thou art a Prieſt for ever, &c. Heb. 5.3, 4, 5. &c.

3. Whereas ſome of the Prophets or Prieſts, had other additional honours beſide, merely their being Prophets, and Prieſts, or the like: Chriſt is lifted up in this his glory, unto ſuch honour alſo. As to ſay,

1. Whereas Moſes was alſo a Deliverer of them, by the Power of God, out of Egypt and its Bondage; and the Law-giver from God, to whoſe Laws they were bound in all ages to yeild obedience, till the Meſſiah ſhould be revealed. So alſo the Son of man was appointed, and is made of God, the Redeemer, and Deliverer of us Mankind, from the hands of our Spiritual Enemies, and from all that hate us. Luk. 1.70, 72, 73. Eſpecially his followers and obeyers; thoſe that believe in him, and are made the Seed, or Iſrael of God, in, and by him [He being alſo as Abraham and Iſrael was, their Father. The Everlaſting Father of this Spiritual off-ſpring. Iſa. 9.6] And he is the great Law-giver to the World; for whoſe Laws, the Iles or Gentiles are to wait; and to them to yeild obedience to the end of the World. For the Lord is our Law-giver. Iſa. 33.22. & 42.1, 4.

2. Again, as Joſhua was a Saviour, and the bringer of them into the Inheritance which God had promiſed to their Fathers, delivering them from the Inhabitants of that Land, the Cananites, utterly deſtroying them before them, and dividing their Land to them by Lot: So alſo Jeſus the Son of Man was to be, and is exalted, and lifted up of God, to be the expeller and driver out of Sathan, and his Angels, the powers of darkneſs out of their poſſeſſion: and the bringer in of his People, the Iſrael of God that follow him, into the heavenly Country and City of God, which he hath promiſed to the ſpiritual Iſrael, that are ſubject to him: driving out all the power of Sin and Corruption from them. Yea, and in due time, driving out all the Tyrants of the World, with their Captains, and Ring-leaders into Deſtruction: he ſhall poſſeſs his People of the glorious Kingdom, and divide to them their ſeveral portions and rewards; in giving the Kingdom and Dominion, and greatneſs of the Kingdom, to the Saints of the moſt high God, whoſe Kingdom is an everlaſting Kingdom, and his dominion that, that ſhall have no end. Dan. 7.27.

3. As they had Judges alſo to be their helpers, and Saviours from their enemies; and to judge and avenge them of them, and order their Affairs So Chriſt, the Son of Man is raiſed up, and appointed of God to be the great Judge, the pleader of the Cauſes, and avenger of Man-kind, againſt Sathan and the Powers of Darkneſs. And more eſpecially, of his Iſrael, the Seed, and Sons of God; through the faith of him againſt all their Enemies. Yea, the great Judge of quick and dead, who ſhall raiſe up all from their Graves, and gather them together from all quarters of the World: determining all Caſes, deciding all controverſies; and finally, diſpoſing to every man according to his Works; everlaſting rewards, or puniſhments in Juſtice and Righteouſneſs. And ſeeing his Sentences put in execution, with great and irreſiſtible Power and Authority. Act. 10.42. & 17.30, 31. But perhaps we might as well have reduced theſe laſt mentioned offices or honours unto that, that follows. Viz. That

4. Whereas they had Kings ſet over them to go in, and out before them, to be their Captains and Leaders, and to appoint Officers under them, giving them Laws and Commands, fighting their Battels and ſo to ſubdue their enemies, protect them in peace and quietneſs, in the peaceable poſſeſſion of their Inheritances; and enlarge their borders. &c. And ſo Moſes alſo was ſaid to be King in Jeſurun. So Chriſt this Son of Man is lifted up of God to that Authority, and Sovereign dignity, made his King, by him ſet upon his holy hill of Sion. Pſal. 2.1, 2, 6, 7. And Maugre all oppoſition made by the Heathen, and People; the Kings and Rulers; the Jews and Gentiles; Herod and Pontius Pilate, and all, or any of their Succeſſors that ſet themſelves againſt him. Act. 4.26, 29. The King of Nations. Jer. 10.7. Yea, Of all the Earth. Pſal. 47.7. And the King of Saints. Rev. 15.4, 5. A Great King above all Gods. Pſal. 95.2. The Lord is our Law-giver, the Lord is our Judge. The Lord is our King and he will ſave us. Iſa. 33.20. Yea, and further,

5. Whereas their Prieſts and Kings (and once we find a Prophet) was anointed by Gods appointment, to their ſeveral offices, and ſo deſigned of God to them; upon which alſo (as we ſometime find) God gave his Spirit to fit them, for the diſcharge of them; as thereby alſo they were ſeperated from others, to attend unto God to ſerve him, and his People therein, and receive his help and ſupplies for the ſame. So alſo the Son of Man Chriſt Jeſus, was to be, and is, and was anointed of God with the holy Ghoſt and Power. Act. 10.38. To deſign, ſeperate, and authorize him to, and furniſh him for all thoſe Offices and undertakings, to which God appointed, and called him. As for the diſcharge of his Prophetick Office and work, it is ſaid, The Spirit of the Lord is upon me, becauſe the Lord hath anointed me to Preach glad tidings to the poor, to bind up the broken hearted, &c. Iſa. 61.1, 2. With Luk. 4, 18, 19. (for by his word and the Divine force, and power of his holy Spirit, breathing forth his grace therein. He is as a great; yea, the great and only Phiſician of the Soul, and his words do good like a Medicine; being words of grace, words of eternal life, pleaſant words that are like a honey-comb, pleaſant to the taſte, and healing to the bones. Prov. 15.14. & 16.24. Wholſome, and ſound, and healing words are the words of our Lord Jeſus Chriſt, and the Doctrine that is according to Godlineſs. 1 Tim. 6.3, 4) Again it is ſaid, Behold, my Servant whom I uphold, mine Elect, in whom my ſoul delighteth: I have put my holy Spirit upon him? he ſhall bring forth Judgment to the Gentiles, &c. Iſa. 42.1. And as the great King, the Great God and our Governour. He is Gods Chriſt or Anointed, whom he hath ſet upon his holy hill of Sion. Pſal. 2.2, 6. And anointed with the Oyl of gladneſs above his fellows. Pſal. 45.6, 7. And as the moſt holy, even the moſt holy High Prieſt, who is holy, harmleſs, undefiled, ſeperated from Sinners. He may be underſtood to be the Anointed, or Meſſiah, ſpoken of by Daniel. Dan. 9.24. When he ſaith, To Anoint the moſt holy. And ſo that he was Conſecrated that way alſo, as well as by the word of the Oath; (Though the former was tipyfied in Aaron and his Sons; Sanctified, and Conſecrated with the holy anointing Oyl, powred upon, and anointing them. Exod. 30.29, 30. Levit. 8.12. And the latter exceeded them. Heb. 7.20, 21, 28) To Miniſter before the Lord for ever. Sure it is that, Through the Eternal Spirit he offered up himſelf as the ſpotleſs Sacrifice. Heb. 9.14. And with reference to this anointing him, and furniſhing him with the fullneſs of the holy Ghoſt. The Spirit of wiſdom, and of underſtanding; the Spirit of counſel, and of might; the Spirit of knowledge, and of the fear of the Lord, that reſts and abides upon him, and makes him quick of underſtanding, and every way accompliſhed for his fulfilling the will of God, in the exerciſe of the aforeſaid Offices; He is in Scripture called, the Meſſiah. Dan. 9.25. John. 1.41. And (which is the ſame by interpretation) the Christ. Both thoſe words [the Meſſiah] which is an Hebrew, and [the Chriſt] which is a Greek word, ſignifying in Engliſh, The Anointed one. And ſo what the Pſalm hath, The Lord and his Anointed. Pſal. 2.2. The Apoſtles (in Greek in Acts. 4.26) Calls, The Lord and his Christ. And becauſe the anointing was a conſequent and declaration of Gods choice, of ſuch a perſon to be King, or Prieſt, or Prophet: therefore the Rulers of the Jews, add as an Epethite to the Chriſt, The choſen one of God. Luk. 23.35.

And all this honour and office was to be put upon him of neceſſity. That he this Son of Man might be Gods Salvation to the ends of the Earth. Iſa. 42.1, 6. & 49.6. The Saviour of the world. John 4.42. The Saviour of all men, but eſpecially, of them that believe. 1 Tim. 4.10. Not only, or not ſo much from temporal, and bodily evils and bondages; as from Spiritual, and Eternal: from Sins, Matt. 1.21. And from the Wrath of God, and curſe of the Law, and power of Sathan. Gal. 3.13. 1 Theſ. 1.10. Heb. 2.14. 1 John 3.5, 8. As afterward may be more fully conſidered, when we, if God grant us to come at it, conſider the end of this his Exaltation. As alſo, That in all this, God might be glorified. As it is ſaid, God hath given him a name above every name; that at the name of Jeſus, every knee might bowe of things in Heaven, and things on Earth, and things under the Earth; and that every tongue might confeſs, that he is the Lord; to the glory of God the Father. Phil. 2.10, 11. Yea, and further, ſo it was behoveful, and needful, that he ſhould be lifted up, to fulfil the Scriptures, in which it was fore-propheſied of him, that thus he ſhould be Exalted: for there he is called, The mighty God. Iſa. 9.6. The Immanuel, God with us. Iſa. 7.14. And that he ſhould be called forth, to the ſatisfying Gods Juſtice for us, by his death, and ſufferings, is largely ſhewed. Pſal. 22. Iſa. 53. And in other places. And ſo it's ſaid, He dyed for our Sins, according to the Scriptures. And that he was buried, and roſe again the third day, according to the Scriptures. 1 Cor. 15.3, 4. And therefore, when he opened the Scriptures to the Diſciples, and their underſtandings, to underſtand them: He ſaid unto them, So it behoved, that Chriſt ſhould ſuffer, and riſe again from the dead; and that repentance, and remiſſion of Sins ſhould be preached in his name. Luk. 24.46, 47. And ſo for his Aſcention to Gods right hand, and ſitting there, till all his foes be made his foot-ſtool. Pſal. 110.1. With Act. 2.33, 34, 35, 36. Yea, both his ſufferings, and the glory that followed, was fore-ſignified by his Spirit to the Prophets. 1 Pet. 1.10, 11. But yet we may not think, that it was the Prophets fore-ſeeing, and foreſhewing theſe things that was the proper cauſe of their being ordered of God to be done: no, but they therefore fore-ſaw, and fore-ſhewed them, becauſe God had ordered them, to be ſo done; and they were ſo ordered of God.

1. Becauſe he loved us, and was loth that we ſhould periſh: As the next verſe informs us. Where it is ſaid, God ſo loved the World, that he gave his only begotten Son; rendring, that as the reaſon why he muſt be ſo lifted up. Becauſe God ſo loved us, as to give him, to be our Saviour; therefore accordingly, he muſt be lifted up, as God in his love to us had deſigned him. And Gods love led him ſo to deſign.

2. Becauſe our needs required it; we were ſo fallen, and loſt by our ſins and iniquities, that no other way could be ſufficient for us, to ſuccour and ſave us. But theſe things being included in the end of his being lifted up, viz. That whoſoever believeth on him, might not periſh, but have everlaſting life. I ſhall God willing, further conſider them there. Only adding, that

3. He muſt be lifted up, as to his glorious Reſurrection, and Exaltation in Heaven (which is moſt properly, the lifting of him up, in this ſenſe here ſpoken of) becauſe as God had promiſed to him, that he would uphold him, and his right hand ſhould be with him, and help, and ſtrengthen him, and he would give him for a Covenant to the People, for a light to the Gentiles. (And to ſuch glory, as is fore-ſpoken of, as foreſhewed in the Scriptures of the Prophets.) So he alſo deſerved all this glory; and it would have been unrighteouſneſs to him, had he not been lifted up in that manner. He was worthy (for his being ſlain for us) to receive of God, Power, and Riches, and Wiſdom, and Strength, and Honour, and Glory, and Bleſſing. Rev. 5.11, 12. And God is a juſt God, and without iniquity. He can do no unrighteouſneſs; and therefore to be ſure, none to his only Son, whom he called in Righteouſneſs, both to his work and ſervice, and to this honour and glory, in the reward and recompence of it. Iſa. 42.5, 6. & 53.12. Phil. 2.9, 10, 11. And thus he was to be, and is lifted up, really, and perſonally in himſelf, by God his Father acting upon him, which was the firſt way. The ſecond follows.

SEcondly, he was to be lifted up (and muſt be ſo) in the demonſtration of him to men, in order to the lifting him up in their hearts, and eſteems: and that was to be, and was done.

1. Principally of God, both Father, Son, and Holy Spirit.

2. Of God his Father, and ſo he was lifted up by him, in his bearing teſtimony to him, by commending him unto men, as his only begotten Son, peculiarly owned, and approved of him; and this he did diverſly, as

1. In his audibly witneſſing to him from Heaven, that he is his well-beloved Son, in whom he is well-pleaſed, and whom he would have men to hear. And this he did, both to the Baptiſt with viſible Teſtimony, alſo accompanying it; as the opening of the Heavens, and deſcent of the holy Ghoſt upon him, in a viſible appearance, like a Dove; As God, when he ſent John to Baptize, had foretold him, he ſhould ſee as a demonſtration of the Perſon of the Son of God, and the Saviour of the World. Matt. 3.17. John. 1.32, 33, 34. As alſo to the three Diſciples, who went up into the holy Mount with him, and ſee him Trans-figured before them; as is mentioned in Matt. 17.1, 5. Mark. 9.2, 7. Luk. 9.28, 35. And by the Apoſtle Peter. 2 Pet. 1.16, 17, 18. As alſo he did bear witneſs to him, when by an audible voice from heaven, he ſaid, He had both glorified his name, and would glorifie it again. When the People ſome of them ſaid that it Thundred, others, that an Angel ſpake to him. John 12.28, 29. But theſe things were known to few.

2. In his ſpeaking and working, by him ſuch things as never any ſpake or did: for the words that he ſpake, he ſpake not from himſelf as man alone; but of or from the Father who dwelt in him; and he it was that did the Works. John 14.10. Whence he ſaith to Philip, Believe me that I am in the Father, and the Father in me; or elſe believe me for the works ſake. ver. 11. With Chap. 15.24. & 7.46. And that God did magnifie him in this, and lift him up among men. The Apoſtle Peter teſtifies. Act. 2.22. Jeſus of Nazareth, a man approved of God by Miracles, Wonders, and Signes, which God did by him. &c. As alſo,

3. By his raiſing him from the dead, glorifying him, and maintaining his cauſe and name, againſt all oppoſitions, and gathering in a Church to him, and upholding it in the midſt of Perſecutions, &c. Of which things I ſhall not inlarge.

2. Of God, the Word, or Son alſo, even by himſelf or his Divine, Being, or Deity, exerting and putting forth it ſelf, and ſo glorifying him as the Son of Man. And ſo it behoved him, and he did it. Both

1. In Work. As in his working glorious Miracles. Thus its ſaid, upon his turning Water into Wine, at that Marriage in Cana of Galilee. This beginning of Miracles did Jeſus in Cana of Galilee, and manifeſted forth his glory. But more fully in his riſing from the dead, and aſcending into Heaven, and giving gifts from thence unto men: as ſome Apoſtles, ſome Prophets, &c. Whence he ſaith, No man takes my life from me, but I lay it down of my ſelf. I have power to lay it down; and I have power to take it up again. This Commandement have I received of my Father. John 10.18. For as it is ſaid, that he was raiſed again from the dead by his Father, and his glory: So alſo it is ſaid, that he roſe again, in, and by the power of his divine Spirit. And that he died, roſe, and revived, that he might be Lord, ( 〈 in non-Latin alphabet 〉 (or Lord it) over the quick and dead. Rom. 14.9. And he roſe again the Third day according to the Scriptures. 1 Cor. 15.3, 4. Being put to death in the fleſh, but quickned in the Spirit. 1. Pet. 3.18. And ſo that he Aſcended and went up on high, and gave gifts unto men. Pſal. 68.18. Eph. 4.8.9.

2. In his Word. Preaching forth himſelf, and his own excellencies. As he ſaith, I am one that bear witneſs of my ſelf, and my Father that ſent me, he beareth witneſs of me. Though he ſaid, If I bear witneſs of my ſelf, my witneſs is not true. As implying that of himſelf, as man only, he bare not witneſs of himſelf: if as Man only, he had ſo done, his Witneſs might have been ſlighted. But he, as the Word, though made fleſh, witneſſed of himſelf; as in his works, ſo in his word too; and his witneſs, as witneſſing ſo was true. For he knew whence he came, and whither he went. John 5.31. & 8.14, 18. And ſo he declared himſelf in the Man-hood, as the Son of man, or the Word made Fleſh, to be the Son of God, to be in Heaven, and come from Heaven, and to know the things of Heaven. John 3.11, 12, 13, 16. And ſo when he ſaid, here he muſt be lifted up; we may underſtand him to ſay, in ſuch intimations and declarations of his excellencies as thoſe were. So he teſtified of himſelf, that he is the Light of the World. John 8.12. & 12.46. The bread of Life: the bread that came down from heaven. The living bread. His Fleſh meat indeed, and his Blood drink indeed: Neceſſary to be fed upon, to the obtaining everlaſting life. And ſuch as 〈◊〉 gives everlaſting life to all that feed thereupon. John. 6.35, 48, 50, 51, 55, 56. &c. That he knows the Father, and is known of the Father. John 7.29. & 10.15. That he gives the water of Life, which whoſo drinks it ſhall be in him a ſpring of living waters, ſpringing up unto eternal life. And cauſing Rivers of living waters to flow out of his belly, or inward man; as being the Baptizer with, and giver of the holy Ghoſt. John 4.14. & 7.37, 38, 39. Act. 1.5. With John 15.26. That he is The good Shepherd. The door of the ſheep, knowing his ſheep, and giving to them, in their following him Eternal Life. John 10.3, 9, 11, 15, 28, 29. That he is the Reſurrection and the Life. So as that, He that believeth on him, though dead, he ſhall live; he that liveth and believeth on him, ſhall not dye for ever. John 11.25, 26. That he is The way, the truth and the life. John 14.6. The true vine. John 15.1, 4. And many the like. But chiefly he is, and was lifted up. (And that I might have referred the two former to the teſtimonies of the Father, and Word, as being brought to us, and our cognizance by him)

3. By the holy Spirit, whoſe buſineſs it is to witneſs of Chriſt, taking his things and ſhewing them, and ſo glorifying him. John 15.27. & 16.14. And ſo it is prophetically ſaid of him, That when the Enemy ſhall come in like a ſtood, the Spirit of the Lord ſhall lift up a Standard againſt him; (which Standard, or Enſigne is Chriſt, of the Seed of David, of the Root of Jeſſe. Iſa. 11.1, 10, 11.) And put him to flight. Iſa. 59.19. And he was to lift him up, and hath, and doth diverſly. as,

1. By fore-teſtifying glorious things of him. As that he, as the Seed of the Woman; and ſo, as the Son of Man ſhould bruiſe the head of the Serpent. Overthrow his plot againſt us, and our well-fare, and take away his acquired power, and juriſdiction over us; and open the way for us into Paradiſe, and ſo to God again. Gen. 3.15. That he, as the Seed of Abraham, and of Iſaac, and of Jacob, and ſo as the Son of Man ſhould be the bleſſing of, or bringer forth of bleſſing to all the Nations or families of the Earth. Gen. 22.18. & 26.4. & 28.14. With Gal. 3.8. That he as proceeding out of the Tribe of Judah ſhould be the Shiloh (the peaceable one or peace-maker.) Ʋnto whom ſhould be the gathering of the People. Gen. 49.10. That he ſhould be the Prophet raiſed up from among the People (and ſo as the Son of Man) whom all the People ſhould hear in all things that he ſhould ſay unto them. Deut. 18.15, 18. That he ſhould be as the Seed of David, and ſo as the Son of Man, the Great King and Governour, upon whoſe ſhoulders the Government ſhould be. The Wonderful, the Counſellor, the Mighty God, the Everlaſting Father, and the Prince of Peace. Of the increaſe of whoſe Government, and Peace, there ſhould be no end; upon the Throne of David, and upon his Kingdom, to order, and to eſtabliſh it with juſtice, and with judgment, from henceforth, and for ever. That he ſhould be Gods firſt-born, higher then the Kings of the Earth. Having an everlaſting Throne and Kingdom, Preaching peace to the Heathen; bringing forth Judgment to them, and affording glorious reſt, and bleſſing to all that truſt in him. Pſal. 2.6, 12. & 89.3, 4, 19, 20, 25, 26, 27. & 132.11, 17, 18. Iſa. 6.9, 10. & 11.1, 10. & 42.1, 4. Zech. 9.9.10. That he ſhould be a Prieſt for ever after the Order of Melchiſedeck. Pſal. 110.3. And many ſuch excellent and high commendations; as may be ſeen in what he fore-ſignified to, and by the Prophets, of his Sufferings, and of the Glory that ſhould follow, in all the Scriptures. 1 Pet. 1.10, 11, 12. With Luk. 24.27. And ſo the Apoſtle ſaith, ſpeaking of the perfection of the Sacrifice, and Prieſthood of Chriſt, Whereof the holy Ghoſt is a Witneſs to us: for after he had ſaid before, This is the Covenant that I will make with them: After thoſe days ſaith the Lord, I will put my Laws into their hearts, and in 〈◊〉 minds will I write them. He adds, And their ſins and iniquities will I remember no more. Heb. 10.15, 16, 17. As it is alſo ſaid, that in ordering the Sanctuary or holy place with the Ordinances of it, The holy Ghoſt this ſignified, that the way into the holy of holies, was not yet made manifeſt, while the firſt Tabernacle was ſtanding. Heb. 9.8. In a word, Whatever things the holy men of God did foreſhew, of the coming of the Juſt One, and the things to be found, and effected by him; they ſpake not of themſelves, but as they were mo • ed thereto by the holy Ghoſt. Whence they who reſiſted them in their Teſtimony, reſiſted the holy Ghoſt. 1 Pet. 1.10, 11, 12. & 2 Pet. 1.19, 20, 21. Act. 7.51, 52.

2. In preparing and Sanctifying that bleſſed Body taken by him, in which he was made the Son of Man. Luk. 1.35. And appearing viſibly to Deſcend and reſt upon him in it, in the likeneſs of a Dove, as a Sign and ſignification of his being the Chriſt. Mat. 3.17. John 1.31, 32, 33. In his anointing, filling, and working in, and by him, in all his Doctrine and Miracles, aſſiſting and ſtrengthening him in all his temptations, ſufferings, and ſervices. Matt. 4.1. Luk. 4.1.14.18, 21. Mark. 3.29, 30. And in his raiſing and carrying up his body into Heaven. For in the Eternal Spirit he offered up himſelf, without ſpot to God. Heb. 9.14. Rom. 6.4. But theſe things were evident ſome of them, but to few. Therefore I add, that he witneſſed to him more openly.

3. In his gifting, and furniſhing the Apoſtles, and Prophets, and Servants of God, for their work, and ſervice in the Goſpel: and for that purpoſe, miraculouſly deſcending upon, and working in many of them, ſtrengthning, and helping them; yea, doing great Miracles and Signs by them, and through their Doctrine, and Miracles, working upon the World, to convince them of ſin, for not believing on him, &c. As our Saviour ſaid, When the Comforter ſhall come, even the holy Ghoſt; he ſhall bear witneſs of me; and he ſhall convince (or reprove) the World of Sin, of Righteouſneſs, and of Judgment, &c. And in that he did Baptiſe, or Waſh and Sanctifie the Apoſtles; ſo preparing and fitting them for their holy Work and Service, lead them into all truth, glorifie Chriſt, taking of his things and ſhewing them. John 15.26, 27. & 16.8, 9, 13, 14, 15. Act. 1.5, 8. & 2.2, 3, 4, 17, 18. & 4.31. And that the holy Ghoſt that God gave to them that believed on or obeyed Chriſt, was a witneſs to him, and to his glory, is ſaid, Act. 5 32. And this alſo was a Teſtimony from God the Father: as it is ſaid, God bare them witneſs by Signs and Wonders, and divers Miracles, and gifts of the holy Ghoſt. Heb. 2.4. As alſo the holy Ghoſt bears witneſs to the hearts and conſciences of men, concerning him. Rom. 8.15 16. 2 Cor. 3.3, 6, 8, 18. Cauſing the believing heart to ſee his glory, as in a glaſs, with open face, to the changing it into his likeneſs from glory to glory. But this he doth chiefly.

4. In his Doctrine, and teaching in, and by the Goſpel, in his Revelation of him, to, and by the Apoſtles, and to the World and Churches gathered out thereof. As to them alſo the Spirit hath ſaid Great and Glorious things, as may be ſeen in thoſe Epiſtles to the Seven Churches. Rev. 2. & 3.

And thus the Three in Heaven, the Father, the Word, and the holy Ghoſt bare witneſs of, and to, and therein lifted up the Son of Man: and ſo is he lifted up of God; and muſt be fully lifted up at his glorious coming, and Kingdom, when he ſhall appear in his own glory, and in the glory of his Father, and of his holy Angels. Luk. 9.26. For the Great God, the bleſſed and holy Potentate, who only hath immortality, dwelling in the Light, which no man can approach unto, and which no man hath ſeen, nor can ſee (to whom be honour and power, for ever and ever, Amen) will in his time ſhew him. When he ſhall come and appear, ſitting on the right hand of God, with Power and great Glory; and p • ſſ • ſs the great and glorious Kingdom which God hath promiſed to poſſeſs him of and to Adm • niſter by him: but •• s • e ms to be beyond what this Text ſpeaks of; which ſpeaks of his being lifted up, that men might in believing on him, not periſh, but have eternal Life. And ſo of that which is in order of Nature, if not alſo of time, before mens believing on him. And theſe particulars, chiefly of the Spirits witneſſing to him, and lifting him up, were, and are needful; and ſuch as muſt be.

1. That he might receive the Glory promiſed. For God ſaid, that he would glorifie him. Iſa 49.7. & 55.5. And God cannot lye: Yea, he hath ſworn by his holineſs, that he will not lye unto David: his Seed ſhall endure for ever, and his Throne as the Sun (which is all glorious, bright, and lightſome) before him. Pſal. 89.35, 36. Yea, and

2. That men might run unto him, and believe on him. As it is ſaid, Kings ſhall ſee and ariſe, Princes ſhall alſo worſhip him, becauſe of the Lord that is faithful, and he ſhall chuſe thee. Iſa. 49.7. And thou ſhalt call a Nation whom thou kneweſt not; and Nations that knew not thee, ſhall run unto thee, becauſe of the Lord thy God, and for the holy one of Iſrael, for he hath glorified thee. Iſa. 55 5. But unto this it was, and is needful alſo, that he be lifted up.

2. Subordinately, by Creatures, and here we might conſider,

1. The holy Angels; they have lifted him up in their honourable Teſtimony of him as the Son of Man; The Word made Fleſh: They having alſo ſeen this Myſtery, and peeped down curiouſly to pry into it. 1. Tim. 3.16. 1 Pet. 1.12. And they have brought down honourable meſſages and diſcoveries concerning him. He being as the Son of Man, the Ladder upon which they Aſcend, and Deſcend. John 1.51. Rev. 19.10. And ſo we find the Angel Gabriel lifting up, and commending the Meſſiah in his work and buſineſs. Dan. 9.24, 27. where he ſpeaks, both of the cutting off the Meſſiah, and of the fruits and conſequents thereof; as the finiſhing tranſgreſſion, making an end of Sin; making reconciliation for iniquity, bringing in everlaſting Righteouſneſs, &c. The Angel Gabriel alſo brought down an honourable Teſtimony of him in which he lifted him up in. Luk. 1.26.31, 32, 33. Where he ſaid to the Virgin concerning him: That He ſhould be great, and be called the Son of the higheſt; and the Lord God ſhould give him the Throne of his Father David, and he ſhall Reign over the houſe of Jacob for ever: and of his Kingdom there ſhall be no end, &c. As alſo, an Angel lifted him up to the Shepheards at his Birth; Saying to them, Fear not, for I bring you tidings of great joy, which ſhall be to all people. For unto you (You men in diſtinction from us Angels) is born this day, in the City of David, a Saviour, which is Christ the Lord. Luk. 2.10, 11. Yea, A multitude of the heavenly Hoſt, then alſo immediately being with that Angel honoured, and lifted him up at his Birth; Praiſing God, and ſaying, Glory to God on the higheſt; and on Earth, peace, and good will toward men. Luk. 2.13. Angels alſo witneſſed to his Reſurrection. Mat. 28.2, 5, 6, 7. Luk. 24.4, 5, 6, 7, 23. And to his Aſcending up to Heaven, and return from thence. Act. 1.10, 11. Yea, and of his Glory there received; as is evident in thoſe Doxologies, or Glorifyings of him mentioned. Rev. 5.11, 12. & 7.11, 12. Worthy is the Lamb that was ſtain, to receive Power, Riches, Wiſdom, Strength, Honour, Glory, and Bleſſing.

2. I might add alſo, That all the Creatures in Heaven, and Earth, and under the Earth, and ſuch are in the Seas, do exalt and lift him up: for ſo John tells us, he heard them all ſaying, Bleſſing, Honour, Glory, and Power, be unto him that ſitteth on the Throne, and to the Lamb, for ever, and ever. Rev. 5.13.

But I only briefly mention thoſe, and come to thoſe Creatures that are moſt concerned in him, and his praiſes, even our ſelves, Men. And ſo he hath been, is, and muſt be lifted up. By

3. Holy men, his holy Apoſtles and Prophets; as alſo, by all his Meſſengers, Servants, and Saints; even his whole Church: through the helpfulneſs, and by the power and ſtrength of the holy Ghoſt, as inſtruments in his hands. And ſo he was lifted up, and exalted.

1. By the holy Prophets, which were before his coming. For, To him give all the Prophets witneſs, that through his name, all that believe in him ſhall receive the forgiveneſs of ſins. Act. 10.43. And the Apoſtle Peter ſpeaking again of the Death, Reſurrection, and Exaltation of Chriſt, tells us, That all the Prophets from Samuel, and thoſe that followed, ſpoke of thoſe days. A •• 3.24. Namely, thoſe in which thoſe things were done, and accompliſhed. And that they Propheſied of the grace brought now unto us. 1 Pet. 1.10. Whence alſo the Apoſtle Paul ſaith, That he teſtified to ſmall and great; ſaying no other things then thoſe which Moſes and the Prophets did ſay, ſhould come to paſs. Viz. That Chriſt ſhould ſuffer, and be the firſt that ſhould riſe from the Dead, and ſhew Light to the Gentiles, and to the People. Act. 26.22, 23.

2. By John the Baptiſt, who was the immediate forerunner of Chriſt: a Prophet, and more then a Prophet. Being the Man ſent of God to bear witneſs to Christ the Light. That meſſenger ſent before his face, to prepare the way for him. And his work and buſineſs was in bearing Witneſs of him, to exalt and lift him up, that all men through him might believe. And he did highly lift him up, and bare an honourable teſtimony of him; as that he was before John: and he himſelf not worthy to unlooſe the latchet of his Shoes. That He is the Chriſt, the true Light, the Lamb of God, that taketh away the Sins of the World; the Baptizer with the holy Ghoſt: the Bride-groom that hath the Bride, &c. John 1.6, 7, 8, 9, 15.

3. By the holy Apoſtles alſo, whoſe office and buſineſs it was, to be witneſſes to him. John 15.27. And to Preach and proclaim him, ſo as to ſet him forth, lift him up, exalt, and magnifie him, in, and unto all things. And they by the holy Spirit; and the holy Spirit, in, an by them and their Miniſtry, according to the Doctrine of the Prophets, fore-given forth by the holy Spirit concerning him (Rom. 1.1, 2, 3) have highly extolled, and lifted him up. Preaching him,

1. As to his perſon. The Son of God. Even the ſame that according to the Spirit, and Divine Nature was in the beginning with God, and God. He by whom, and for whom, all things were made, whether in Heaven or Earth, viſible or inviſible; Thrones, Dominions, Principallities or Powers: all things were Created by him, and for him; and that by him all things conſiſt; he being before them. That he is the Heir of all things, the expreſs character of the Fathers Perſon, and the brightneſs of his glory. The Wonderful; the Councellor; the Mighty, or great God, and our Saviour; The Immanuel; God with us. John 1.1, 2, 3. Col. 1.15, 16, 17. Heb. 1.2, 3. 1 Tim. 3.16. Tit. 2.13. Iſa. 9.6. That he is the Chriſt, the Meſſiah. He that was propheſied before of; and promiſed by all the Prophets of God, from the beginning of the World. The only excellent perſon deſigned of God, and promiſed from the beginning, to be the Author, Procurer, and Diſpenſer of all grace and bleſſing to us. John 1.41, 45. Mat. 1.21, 22, 23. 1 Pet. 1.20, 21. The very Chriſt. Act. 9.20, 22. He that was in the form of God, not thinking Robbery, to be equal with God; but was ſent of God in the nature and faſhion of a man, to be the Saviour of the world. Phil. 2.6, 7. John 3.17. Gal. 4.4, 5. 1 John 4.14.

2. As to his work and buſineſs; that it was totally for us, and our good; a work of exceeding advantage to us, and neceſſity for us. Not to Condemn the World, but that the World might be ſaved by him. John 3.17. Not to judge the World, but to ſave it. John 12.4, 7. And that by taking away its Sin. John 1.29. And that by the Sacrifice of himſelf. Heb. 1.3. & 9.26. Giving his fleſh for the life of the World. John 6.51. And ſo that he might by his death deſtroy him, who had the power of Death, the Devil; and deliver thoſe, who by reaſon of the fear of Death, were all their life-time ſubject to Bondage. Heb. 2.14, 15. That he might aboliſh, or evacuate the deſtructive power and force of Death, and bring life and Immortality to light. 2 Tim. 1.10. Taking away Sin, and deſtroying the works of the Devil. 1 John 3.5, 8. That ſo he might bring us to God. 1 Pet. 3.18. As it follows here; That whoſoever believes • him, might not periſh, but have Eternal Life.

3. As to his abundant Love, Charity, Goodneſs, and Grace, in all this, ſuch as paſſeth Knowledge. Eph. 7.18, 19. And therein the love of God the Father in appointing, preparing, ſanctifying, and furniſhing him, to all this great buſineſs and undertaking. John 3.16. & 1 John 4.9, 10, 14. It was by the grace of God, that He taſted Death for every one. Heb. 2.9. And his own grace; even, The grace of our Lord Jeſus Chriſt; it was to abaſe himſelf. And when rich, to become poor for our ſakes; th • we through his poverty, might be made rich. 2 Cor. 8.9. And ſo to lay down his life for us, even when, and though ungodly, and enemies, worthy of no love at all, much leſs of ſuch and ſo great love, 1 John 3.16, 17. Rom. 5.6, 7, 8. John 3.16. Love worthy admiration, acceptation, and imitation by us, Eph. 5.1, 2, & 3.18, 19. Stronger then death; ſuch as many waters could not quench it, nor the flouds drown it, Cant. 8.6, 7.

Fourthly, In the preciouſneſs of his Abaſement, Obedience, Bloud, Death, Sufferings and Sacrifice for us: That however he was therein made low and deſpicable among men, and became an offence to the worldly-wiſe, and honourable; yet He in, and by them was a moſt acceptable Sacrifice to God, an offering of a ſweet ſmelling ſavour, 1 Cor. 1.22, 23. Eph. 5.2. That for which we all have great cauſe to love and admire him, and flee for refuge and ſanctuary to him. He having therein made peace for us, ſlain the enmity, broken down the wull of partition between God and man, and between Jew and Gentile, wrought Reconciliation, or that where-through we may be reconciled or made at one with God. Col. 1.20. Eph. 2.14, 15, 16. 2 Cor. 5.19, 20, 21. having therein given himſelf a Ranſome for all. 1 Tim. 2.6. and being become there through the Propitiation for our ſins; yea, for the ſins of the whole world, 1 John 2.1, 2. and the [ 〈 in non-Latin alphabet 〉 ] propitiatory or Mercy-ſeat through faith in his bloud for remiſsion of ſins that are paſt through the forbearance of God, and for the declaration of his righteouſneſs therein; that he is juſt, and the juſtifier of thoſe that believe in Jeſus, Rom. 3.25, 26. There being therein Redemption, and through that Redemption a free Juſtification [ 〈 in non-Latin alphabet 〉 ] to or for all and upon all that believe, v. 22.24. There-through the hand-writing of Ordinances that was againſt us being blotted out, and what was contrary to us taken out of the way, and nailed to his Croſs, and Principalities and powers thereby ſpoiled and triumphed over by him, Col. 2.14, 15. So that great is the power and vertue of that his deſpiſed and reproched Croſs: So as that it's accepted of God far before and above all the Sacrifices and Services ordained by him in the Law of Moſes; they being not able to take away ſin. But this one Sacrifice is ſo powerful and prevalent a purgation and expiation of it, that Chriſt hath by that one Sacrifice once offered, perfected for ever thoſe that are ſanctified. So that the Conſciences of the comers to God there-through are purged from dead works to ſerve the living God, Heb. 1.3. & 9.14. & 10.2, 3, 4, 5, 10, 14. So as that there-through we may have acceſs to God in the holy of holies, and may draw nigh to him, and call upon him with full aſſurance of faith and confidence, Heb. 10.19, 22. His precious Bloud being the Bloud of ſprinkling, for ſprinkling the heart from an evil conſcience, and ſpeaking better things then the bloud of Abel, Heb. 12.24. Therefore alſo the Croſs of Chriſt the onely thing to be gloried in by us, Gal. 6.14.

Fifthly, In the exceeding greatneſs of that Glory that God hath given him, as a reward of his ſufferings, and hard ſervice ſuſtained againſt the World and Sathan for us. Wherein alſo is further evidenced the exceeding preciouſneſs of his Bloud and Sufferings; the infinite value of them, and the force and vertue they have in them with him. They ſet forth his Glory to be far above all the glory of the world; yea, or the glory of Moſes, or any of the former glorious ones; then the Glory of Solomon, and the Glory of his Miniſtration: Far tranſcending that of the Law, as being more powerful in the diſcoveries of it; for transforming the beholders of it into his likeneſs; ſo as when we ſee him as he is, we ſhall there-through be made like him, 2 Corinthians 3.3, 8, 9, 18. 1 John 3.2. Col. 3.4. For they declare that God hath glorified him with his own ſelf, filled him with all his fulneſs; ſo as all the fulneſs of the Godhead dwelleth in him bodily; and ſo as that in him we are compleat, Col. 1.19. & 2.9. Oh let us go out and ſee this King Solomon (this excellent Prince of Peace, the Peace, and Peace-maker, of whom, and of whoſe Glory Solomon of old was but a type and figure; and the glory and luſtre of his Kingdom, but a type and figure of the the Glory of his, which paſſeth all our conceptions and expreſſions) let us go forth I ſay, and behold him with the Crown wherewith his Mother (the infinite Wiſdom, Love, and Grace of God, as alſo his Diſciples who have heard and received the Word of God, and kept it, who are to him as his Mother, Brethren, and Siſters, Matth. 12.49, 50) have crowned him in the day of his eſpouſals, and of the gladneſs of his heart. When being eſpouſed to the nature of man, he received the holy Spirit, and poured it forth upon them, Cant. 3.13. Matth. 22.1. Acts 2.33. But indeed it is not to be fully ſeen and known till the great day of his appearance, the time of the appearing of the glory of the great God, and our Saviour Jeſus Chriſt, Tit. 2.13. 1 John 3.2.

Sixthly, In his perfect and compleat Furniture wherewith he is furniſhed, for executing and performing the works of his glorious Offices, and bringing about the end of them, the ſalvation of man, the eternal ſalvation of all that obey him; in which they preſent us as compleatly provided for of all things pertaining to life and godlineſs, as given to him, and dwelling in him for us. I ſhall here onely touch upon ſomething thereof in ſome few Particulars. As

Firſt, They declare him to be the great Prophet, and as ſuch fully and perfectly accompliſhed with ability, fitneſs, and faithfulneſs, for teaching us the knowledge of himſelf, and of God, and of all things. As being filled to that purpoſe with the fulneſs of God; the gift of the Holy Ghoſt being ſo immeaſurably received by him, that he hath the ſeven ſpirits that are before the Throne, Rev. 1.4. & 3.1. The fulneſs of the Holy Ghoſt, and of all ſpiritual gifts, for, both giving forth to men, and enabling and moving men to receive the exact and perfect knowledge of God; and for gifting whom he pleaſeth to be Apoſtles, Prophets, or otherwiſe uſeful for perfecting the Saints for the work of the Miniſtry, and for the edifying the body of Chriſt, till we all come in the unity of the faith, and of the acknowledgment of the Son of God unto a perfect man, to the meaſure of the ſtature of the age of Chriſt, Eph. 4.8, 11, 12, 13. Col. 2.3.9. That it is He that hath prevailed to open the book in the right hand of God, and un • roſe the ſeals, and diſcover and declare the hidden Wiſdom and ſecret Myſteries contained therein, Rev. 5.1, 6. The great Apoſtle fai • hful in all things to him that appointed him as Moſes in all his houſe, accounted worthy of more honor then Moſes to be more acquainted and intimate with God even as his Son in his boſome; and ſo fullier furniſhed for declaring his Glory, and glorious grace and good-will; and more faithful, even as a ſon in his own houſe built by himſelf. Whereas Moſes was faithful but as a ſervant therein. Wherefore (as the Holy Ghoſt alſo ſaith) to day if ye will hear his voice, (even his that is Gods own Son, the heir of all things, by whom alſo he made the worlds; his, who is the expreſs character of his Fathers perſon, and the brightneſs of his glory, giving forth the fulleſt and brighteſt diſcovery of God, and of his holy mind and will, and ſpeaking to us from heaven) harden not your hearts, &c. Heb. 3.1, 2, 3, 4, 7. with 1.3. & 12.25.

Secondly, As the Prieſt in, and High Prieſt over the houſe of God, the moſt authorized and conſecrated perſon, conſecrated with the Word of Gods Oath, and after the power of an endleſs life by a ſacrifice once offered for ever; and that never needs to be iterated, made a Prieſt for ever after the order of Melchiſedeck; an everlaſting Prieſt in the vertues of his once endured Death for us; and therefore able to ſave to the utmoſt all that come to God by him, ſeeing he ever liveth to make interceſsion for them, Heb. 7.25. A Prieſt upon the throne, and ſo both a King and Prieſt; the true Melchiſedeck being both King of Righteouſneſs, and after that King of Peace; working, performing, and commanding righteouſnes and ſo commanding and prevailingly making and giving Peace; far greater then Aaron, Levi, or Abraham. Such a Prieſt as we needed, and it behoved us to have; being holy, harmleſs, undefiled, and ſeparated from ſinners, and made higher then the heavens, Heb. 7.1.26, • 7. A great High Prieſt entred into the heavens, even into Heaven it ſelf by a greater and more perfect Tabernacle, and by vertue (not of the bloud of others, as Aaron did into the figure of the heavens onely, but) of his own precious bloud and ſacrifice. Where he now appears in the preſence of God for us, having obtained eternal redemption, Heb. 4.14. & 9.11, 12, 24. A faithful High Prieſt, and therefore made like is brethren in all things, that he might be ſo, to make atonement and reconciliation for the people, and to ſuccour and help the tempted, Heb. 2.17, 18. To which end alſo he is both perfectly furniſhed with knowledge of our caſes and conditions, by reaſon both of his exceeding quickneſs and powerfulneſs, as the VVord of God for ſearching into all things, and piercing even to the dividing aſunder the ſoul and ſpirit, and of the joynts and marrow; being a diſcerner of the thoughts and intents of the heart: So as there is not any creature that is not manifeſted in his ſight, but all things are naked and opened, (as things anatomized) and laid perfectly before his view, Heb. 4.12, 13. The Spirit that reſts upon him, making him quick of underſtanding, Iſa. 11.2, 3, 4. And alſo as having had an experimental feeling of our infirmities and temptations, as man in himſelf, having himſelf ſuffered and been tempted, yea, tempted in all points like to us, yet without ſin, (and ſo the more acceptable and prevalent in his mediating and interceding with God for us.) And alſo perfectly merciful and compaſſionate towards us, ready to plead for us, and help us, Heb. 2.17, 18. with 4.15. & 5.1, 2. So as we have great ground of encouragement (from this conſideration of his Prieſthood, and its perfection, and his fitneſs, by the vertues of his Sacrifice, to make the worſhippers of, and comers to him, and to God by him perfect) to draw nigh, and come with boldneſs to the throne of grace, with true hearts, and full aſſurance of faith to ask and receive grace and mercy, to help us ſeaſonably in all our trials and temptations, Heb. 4.14, 16. & 9.14. & 10.19, 22.

Thirdly, As a King he is ſet forth, as furniſhed with the moſt ſovereign Authority over all creatures in heaven, earth, and under the earth; all things being put under him, and the Throne, and power of God given him in the manhood: So as alſo to be every way accompliſhed to be the Law-giver, Saviour, and Judge. He being indued alſo with all the fulneſs of the Spirit of counſel and might; which reſting upon him, renders him both infinitely quick in underſtanding in the fear of the Lord; and perfect in Righteouſneſs in all his Government, and the exerciſe of it. Girded up in his loyns with righteouſneſs, and in his reins (even in all his thoughts, purpoſes, and deſires, from whence iſſue all his words and motions for action) with faithfulneſs, Iſa. 11.2, 3, 4, 5. Having a white horſe under him, as ſupported by his own Righteouſneſs; or, as riding on the Heavens, and having them at his command for the help of his ſubjects, and riding ſwiftly and proſperouſly in all his Government, Deut. 33.26, 27. being called faithful, and true, and in righteouſneſs judging and making war; His eyes as a flame of fire diſcovering and trying all things: And on his head are many Crowns. Either as denoting his ſuperlative Power or Juriſdiction over the many Countreys brought into an acknowledgment of him, yea Kings and Kingdoms: Or the many great Victories gotten by him over his enemies (whether evil ſpirits or evil men engaging themſelves againſt him) and gotten by his truth againſt errour and impiety: Or alſo the many praiſes aſcribed to him. And he hath a name (Dignity, Title, Power) which none knoweth but himſelf, (as ſignifying that he is exalted above all bleſsing and praiſe, Neh. 9.5. and that none can ſet forth all his praiſes, Pſ. 106.2. And he is clothed in a veſture dipt in bloud; either becauſe all his appearance in his Government to the ſpiritual eye is ſuch, as in which is manifeſted the vertue of his moſt precious Bloud, Sufferings, and Sacrifice for us: Or becauſe it repreſents the overthrow of his and our enemies. And his name is called the Word of God, as being the great ſpeaker forth, and Interpreter of the knowledge of God to us. And he hath a ſword that goeth out of his mouth; A ſharp cutting word, full of killing, convincing efficacy to all that ſtands croſs to him, which is therefore ſaid to go out of his mouth; with which he is furniſhed to ſmite the Nations, even all Nations over whom he hath power, to rule them with a rod of iron. Such a force and power as is able to (and at his pleaſure doth and will) break in pieces what is againſt him. And he alſo treads the Wine-preſs of the wrath of Almighty God, and on his veſture, and on his thigh he hath this Name written, KING OF KINGS, AND LORD OF LORDS. Even the moſt abſolute and Sovereign Lord and King, and with the foreſaid Sword out of his mouth. He and his followers or Diſciples fight againſt, and ſhall ſubdue his enemies, the Beaſt and falſe Prophet, and all their power, either worldly or pretendedly religious, that ſtands oppoſite againſt him, Rev. 19.11, 12, 13, 15, 16, 21. And this ſuits with what the Prophet Iſaiah propheſied concerning him, as the Son of man; the great King ſprung up as a rod out of the ſtem of Jeſſe, and as a Branch out of his roots; that he ſhould with righteouſneſs judge the poor, and reprove with equity for the meek of the earth; and ſmite the earth with the rod of his mouth, and with the breath of his mouth ſlay the wicked, Iſa. 11.1—4. A mighty King indued with righteouſneſs to puniſh ſinners, and deſtroy the wicked and wickedneſs, and give peace, ſafety, and quietneſs to the good and righteous, both in inward and outward man as he pleaſeth; yea, both here as he ſees good, and hereafter fully and for ever at his glorious appearing, and in his everlaſting and moſt bleſſed Kingdom, Iſa. 32.1, 2. with 2 Theſſ. 1.4, 5—10. 2 Tim. 4.1.

Seventhly, As for his fulneſs of grace and truth, for his ſaving and ſatisfying all that obey him; he being ſet forth as the Author of eternal Salvation, upon the account of, and in the vertues of his moſt precious Death, or Bloud of his Croſs, and in the exerciſe of his glorious Offices and Authority, Heb. 5.9. They have declared that in him there is forgiveneſs of ſins in his bloud, even plenteouſneſs of redemption, for forgiving all treſpaſſes, and cleanſing from all ſins and unrighteouſneſs, Col. 1.14. & 2.14. Eph. 1.7. with Pſal. 130.4.6, 7. 1 John 1.7, 9. & 2.1, 2. and the fulneſs of all other ſpiritual bleſſings in heavenly things, Eph. 1.3. Election is in him, ver. 4. Predeſtination to grace or glory, ver. 5. Acceptation into favour and fellowſhip with God, ver. 6. All ſpiritual wiſdom and underſtanding, Both as to himſelf for manageing his government, and furniſhing men in their looking and liſtening to him according to his good pleaſure, ver. 8, 9. Col. 2.3. And for making us wiſe and of an underſtanding heart, Iſa. 42.1. 1 John 5.20. All fulneſs of glorious power for ſtrengthning with all might, Col. 1.10, 11. and ſubduing all things to himſelf, Phil. 3.21. And what ever elſe may be named, we might diſtinguiſh this grace into.

Firſt, Perſonal Graces and Perfections fitting him for his perſonal exerciſe of his glorious Offices; as Love, Mercy, Truth, Righteouſneſs, Patience, Meekneſs, Gentleneſs, Strength, Power, Wiſdom, Holineſs, &c. 2 John 3. Jude 21. 1 John 2.1. 1 Tim. 1.14, 16. Matth. 11.29. 2 Cor. 10.1. Phil. 3.21. & 4.13. 1 Cor. 1.24. Acts 3.14, &c.

Secondly, Communicative Grace, or Grace treaſured up in him for us, to be imparted to us; ſuch as Wiſdom, Righteouſneſs, Holineſs, Redemption; the Spirit of God, and all ſpiritual Gifts, Efficacies, or Vertues; as Love, Joy, Peace, Patience, &c. Gifts for Uſefulneſs alſo and Edification, as Knowledge, Utterance, Propheſie, &c. All the fulneſs of them dwell perfectly in him, and all for our benefit and advantage; Col. 1.19. 1 Cor. 1.30, 31. Eph. 1.7, 8.

Eighthly, As to his glorious appearance, and the effects of it, or what he ſhall then manifeſt and bring to to paſs, they lift him up very highly, alſo teſtifying That

Firſt, He ſhall come again in great Majeſty and Glory, attended with all his mighty Angels, and in the Power and Glory of God his Father, to be glorified in his Saints, and admired in all them that believe on him, 2 Theſ. 1.7, 8, 10. Jude 14. 1. Theſ. 4.14, 15, 16.

Secondly, He ſhall raiſe up the dead Saints, and change the then living, and deſtroy their enemies, the ungodly and wicked, and the man of ſin, by the brightneſs of his appearing, 1 Theſ. 4.16. 2 Theſ. 2.8. 2 Pet. 3.7.

Thirdly, He ſhall ſit upon the Throne of his Glory, and judge the world in righteouſneſs, Matth. 25.31. Pſal. 96.13. Acts 17.30. And then

Fourthly, He ſhall poſſeſs the Saints his followers of the Kingdom with him; who ſhall reign with him a thouſand years, without any oppoſition threatning them; and after the total deſtruction of all enemies, they ſhall reign for ever and ever, without diſturbance or oppoſition in the New and Heavenly Jeruſalem, in inexpreſſible joy and happineſs, Dan. 7.26, 27. Rev. 5.10. & 20.6, 10. & 22.5. Matth. 25.26.

Such, but far more excellent and glorious is the honour and glory that the Apoſtles in their teſtimony aſcribe to him: Lifting up the Horn, the horn of his people, the praiſe of all his Saints, and his Kingdom and Dominion, Pſal. 148.14. (for 1. Largeneſs, 2. Righteouſneſs, 3. Peace, 4. Proſperity, 5. Glory; and 6. Endleſs happineſs) beyond all expreſſion. Of which I ſhall not inlarge here particularly to ſpeak. And ſo muſt and ought he alſo to be lifted up.

Fourthly, Of their Followers, the Miniſters and Servants of the Lord in his Goſpel, in the exerciſe of their ſeveral Gifts and Adminiſtrations. They that ſtand in his houſe and Courts, are to praiſe his name, and make his praiſe glorious, Pſal. 134, 1, 2. & 135.1, 2, 3. Not preaching and exalting themſelves, and ſeeking their own glory and honour, to be adored and worſhipped of men, and called of them Rabbi and Maſter: as Lords of their faith, and ruling over Gods heritage; but preaching Jeſus the Lord, and themſelves ſervants for Jeſus ſake. As the Apoſtles did, 2 Cor. 4.5. being followers and imitaters of them and of the Prophets; continuing in their Doctrine, and the form of wholeſome and ſound words, that they have delivered according to the furniture and aſſiſtance of the Holy Spirit to that end afforded them, upon whom they are to depend, and by whom to be acted and ordered therein, Acts 20.28, 31, 35. 1 Pet. 5.2, 3, 4.

Fifthly, Yea, and the Bride, and whole Church, and all that hear and receive his words, (as all ought to do) and are profeſſed followers and Diſciples of him, and his Doctrine ought to exalt and lift him up, ſeeking his glory, 2 Theſ. 1.12. Pſal. 99.5, 6. Rev. 22.17. Living to him (as all ought alſo to do) who dyed for them, and roſe again, 2 Cor. 5.15. And this,

1. In their hearts, ſanctifying him there, 1 Pet. 3.15. That is, thinking highly and honourably of him, bleſſing and lauding him with all that is within them, Pſal. 103.1, 2. without grudging or murmuring in their hearts againſt him; but keeping judgment, and doing righteouſneſs, according to the teſtimony of God by his Holy Spirit concerning him, Pſal. 106.3. and accordingly in their hearts liking, loving, and deſiring after the knowledge and enjoyment of him, truſting in, and cleaving to him with purpoſe of heart, Pſal. 31.23. Cant. 1, 2, 3, 4. & 2.4, 5. & 5.7, 8. & 8.6, 7. 1 Cor. 16.22. Iſa. 26.8, 9. Phil. 3.7, 8, 9, 10.1 John 3.23. Acts 11.23, 24.

2. In their word ſpeaking nothing but what is high, holy, and honourable concerning him; Holding forth the word of life, and bleſsing and ſpeaking well of his name, Pſal 47.6, 7. & 98.1—4. & 66.1, 2, 3. & 100.1, 2—4, 5.

3. In their Life and Converſation; for there alſo he may be lifted up, and glorified, and magnified of us; yea, both in life and in death, Phil. 1.20. As therein alſo he may be blaſphemed, diſhonoured, and denied, as is implied, 1 Tim. 6.1. Tit. 2.5. & 1.16. But ſurely he ought not to be denied, blaſphemed, or put to reproch by us, or by occaſion of us. He hath not ſo deſerved of any man, but to be bleſſed and highly honoured: And that is beſt done, when to a high commendation of him in our words, we add alſo ſuch a converſation and carriage, as ſpeaks him excellent in our eſteems and experiences of him. When we ſhew that he is upright, and that there is no unrighteouſneſs in him, Matth. 5.16. 2 Theſſ. 1.12. Pſal. 92.15. 1 Pet. 2.9, 11, 12.

Now though the lifting him up by his Father, in the acts done to him in his perſonal body, in his calling him to, upholding and accepting him in, raiſing him from, and rewarding him for and after his Sufferings, and the obedience and ſervice done and performed by him for us, be the main and moſt fundamental lifting him up; abſolutely neceſſary with reſpect to us, and our Regeneration and Salvation: Yet I apprehend, That the lifting him up alſo, as to manifeſtation and commendation of him to, and in the eyes of, others, both by the Spirit of God, and by men; eſpecially his holy Saints and Servants, that deſire and are ſet for his Glory, and the good of others, is here alſo with the former way and acts directly included and intended. And indeed as to his being lifted up of God, both Father, Word, and Spirit, it muſt be ſo, as we have partly ſaid; becauſe it was ſo purpoſed and decreed of God. It was his purpoſe and grace given us in Chriſt Jeſus, before the world, that is made manifeſt now by his appearance, in what God hath wrought by, and done to him for us, 2 Tim. 1.9, 10. And as for mans exalting him, and lifting him up in his miniſtration and ſervice in the Goſpel, and in heart and life, it's no more then God requires of us; and his love, and the excellency in and love of Chriſt to us, obliges us to, and challengeth of us. And therefore ſo it muſt and ought to be alſo, Pſal. 96.3, 4. But becauſe that muſt be lifted up, the neceſſity of his being lifted up, hath direct and main reſpect to the end whereto he is to be lifted up; that is, That whoſoever believeth on him may not periſh, but have eternal life. As alſo the neceſſity that he be ſo lifted up, As Moſes lifted up the ſerpent in the wilderneſs, hath reference thereto. Therefore, I ſhall not more fully ſpeak to the neceſſity of his being lifted up, and ſo lifted up, till after the ſpeaking to thoſe two following Points. The Son of Man muſt be lifted up, that's the ſecond Point. The other two follow in order: The manner how, and the end to which he muſt be, and muſt be in ſuch manner lifted up. For I ſhall alſo leave the Uſe of all this, till we have conſidered and viewed thoſe Points alſo, they both appertaining to the full view of this (which is the main) Point.

Point 4 THe end why, or whereto the Son of Man muſt be ſo lifted up, as Moſes lifted up the Serpent in the Wilderneſs, is, That whoſover believeth on him might not periſh, but have eternal life. He doth not ſay indeed, that Gods end is ſimply, that every one might have eternal life, without reſpect to their believing, or whether they believe or not: But yet he ſaith Verſe 17. That the world through him might be ſaved. Which is as much as that the world through what he hath done, and doth for them, might in looking to, and believing on him, (would they ſo do) be ſaved. As alſo it's ſaid, He gave his fleſh for the life of the world, John 6.51. That is, that the world ſet free by his death, ſuſtained in his fleſh from the firſt death, ſo as out of it to (as all ſhall, 1 Cor. 15.21, 22.) be raiſed, might alſo in feeding thereon live, and not dye the ſecond Death. Nor doth he ſay, that every one might believe on him, and be ſaved, and have eternal life; but it is ſaid, that John bare witneſs to the light, that all men through him might believe, John 1.7, 8. And the Apoſtle ſaith, God wills all men to be ſaved, and come to the knowledge or acknowledgment of the truth, 1 Tim. 2.4. And another Apoſtle, that God would not that any man ſhould periſh, but that all ſhould come to repentance, 2 Pet. 3.9. And God ſent the Prophet Ezekiel to ſay to the People, As I live I have no pleaſure in the Death of the wicked, but rather that he ſhould turn and live; which is all one, as if he had ſaid, that he might believe, and have eternal life: for of ſuch a life the Prophet doubtleſs is to be underſtood. But he ſaith here, that every one that believeth, or whoſoever believeth on him, might not periſh, but have eternal life. In which we may note theſe ſix Points, or Obſervations implyed and ſignified. Viz.

1. That men (even the World, as the next verſes mention) are in themſelves generally in danger of, or in the way to periſhing. 〈◊〉 there needed no indeavour for preventing it, if no danger of it.

2. That God hath no pleaſure or likement, that they ſhould periſh; but rather that they ſhould have eternal Life. His uſing ſuch a means, or providing ſuch a remedy, to prevent the periſhing, and that men may obtain the life eternal; clearly implies that in both its branches.

3. That the Son of Man is the only perſon, or Medium by whom we may be preſerved from periſhing, and obtain eternal life. And he is the Medium God hath appointed to thoſe purpoſes: This is clear in the whole ſcope of the Verſe, and in the verſes following.

4. That thereto it's needful (even for eſcaping perdition, and obtaining eternal life) and it's Gods good will that men believe on him, the Son of Man, ſo ordered of God for them.

5. That it's the gracious mind of God, that every one that believeth on the Son of Man ſhould not (and accordingly, whoſo believeth on him ſhall not) periſh, but have eternal life.

6. That in order both to mens believing on him, and alſo to their not periſhing, but having eternal Life; in their ſo doing, it's Gods gracious mind, and in it ſelf needful and neceſſary, that He, the Son of Man be ſo lifted up, as Moſes lifted up the Serpent in the Wilderneſs. Of theſe in order, and with convenient brevity, or inlargement.

Obſer. 1. That men (even the World) are in themſelves genera • ly in danger of, or in the way to periſhing. This is evidently declared in the Scriptures of truth. Yea all that God hath done to Chriſt in abaſing, and raiſing him; and all that he doth through Chriſt, in his words and works; in his calls, counſels, repoofs, corrections, &c. are declared to be done primarily, and directly, while it is a day of his grace, and patience towards any, to prevent or keep men from periſhing, which would have been, and would be needleſs, and groundleſs, if they were not without it in danger of periſhing. Far be it from us to make God, the God of Wiſdom, or only wiſe God, to do, or ſay ſo much in vain, or needleſly, or without ground or cauſe. Nor is that periſhing ſimply a bodily dying, which God doth nothing to prevent, that it ſhould not at any time, or at all come upon us; but a periſhing from Gods preſence, ſo as to be utterly loſt, miſerable, and undone.

Man was wholly and univerſally fallen into ſin, and miſery, even under the ſentence of Death and Condemnation, the firſt Death, in the firſt Adam, and therein we were in danger to have periſhed; b • cauſe

1. As the people here in the Wilderneſs were bitten by the fiery Serpents, and their bite was ſo poyſonous, venemous, and perilous, that it cauſed Death: Num. 21.6. So there the old Serpent the Devil, and Sathan inticing and tempting man to ſin, through Adams, and Evah's liſtening to, and acting according to his temptation, he got power over them, and all in them; that is, all men to bite them to Death; by bringing them under the ſentence of that righteous Law, wherein God hath denounced death to them in caſe of their acting, ſo as he inticed them. For therein.

2. All have ſinned, and are come ſhort of the glory of God, or are deprived of it. Rom. 3.23. By one man ſin entred into the World, and Death by Sin, and ſo Death paſſed over all men, becauſe all had ſinned. Rom. 5.12. The wages of Sin being Death. Rom. 6.23. Not only a bodily Death, but a Death of the whole perſon that ſinned, in being deprived of the favour and preſence of God. Pſal. 30.5.

3. And from this, no man could deliver himſelf, nor be delivered by any other Creature; the ſentence of God and his Law ſtanding againſt us, and binding it upon us; which no meer Creature could bear upon himſelf, ſo, as to redeem us from it; nor had any power enough to raiſe us up from under it: for who can ſtand under, or prevail againſt God's anger. Pſal. 98.7, 8, 9, 11. & 130.3. Nah. 1.6. If Chriſt had not dyed for us, yea and riſen again, we had all periſhed in this Death, and there had been no Reſurrection out of it. 1 Cor. 15.12, 18, 21, 22. But we are redeemed from this firſt death, by Jeſus Chriſt; having therefore given himſelf a Ranſom for all, and dyed for all, and brought all to be under his gracious Lordſhip, and diſpoſe; having ſo ſatisfied the juſtice, and pacified the wrath of God for that offence, as that, whereas all had ſinned and came ſhort of the glory of God, they are all juſtified by his grace, (as to that) through the Redemption that is in Jeſus Chriſt. And as by one offence, the Judgment was unto all men to Condemnation: So through the Righteouſneſs of one, the free gift is unto all men, to juſtification of life. 1 Tim. 2.6. Rom. 14.9. & 3.23, 24. & 5.18. So that no man ſhall periſh in this firſt Death for ever, but all ſhall be raiſed again there-from. For, as in Adam all dye, ſo in Chriſt all ſhall be made alive. 1 Cor. 15.22. They ſhall not uſe that Proverb in the Reſurrection, and Judgment to come; That the Fathers have eaten ſower Grapes, and the Childrens teeth are ſet on edge: the Soul that ſinneth it ſhall dye. Ezek. 18.2, 3. The Condemnation is not, nor ſhall be then, that Adam ſinned; but, That light came into the World, and men loved darkneſs rather then light. John 3.19. Prov. 1.24, 25, 29. Though as to the taking guilt off from the ignorant and unbelieving conſcience, in reſpect of that firſt Sin alſo (Men in their ignorance and unbelief, often charging themſelves with the guilt of that Sin of Adam, ſo, as to think themſelves therefore under Condemnation from God, and in danger of periſhing) as alſo, for purging out the corruption of Nature there-through entred, the Son of Man is to be lifted up in the Preaching of him to men; who, though ſo delivered from that firſt Death, as that they ſhall not periſh in it: yet, as they come up into the World to be capable of chooſing the good, and refuſing the evil, are generally in danger of periſhing.

2. In a Second Death, ſo as not to have eternal life. For,

1. God being of purer eyes then to behold iniquity, evil may not dwell with him; fools may not stand in his ſight, nor any unclean thing inherit his Kingdom. Pſal. 5.4, 5. Hab. 1.12. 1 Cor. 6.9. And we are all as an unclean thing; and all our righteouſneſs, as a menſtruous, or filthy cloth. Iſa. 64.6. None Righteous, no not one; altogether are become unprofitable. None that doth good, no not one. Rom. 3.10, 13. None therefore are fit to come into Gods Kingdom, and to have eternal Life without a Regeneration, or new Birth, John 3.3, 5. Which we naturally run from, ſiding with evil; and falling into, yea walking in new diſobediences againſt God, and ſo making our ſelves obnoxious to his judgment upon our own perſonal accounts; for our own perſonal tranſgreſſions. For,

1. We all naturally have a heart deceitful in us, and deſperately wicked, inclining us to thoſe ways that lead to Deſtruction. Jer. 19.9. For out of the heart of man proceed evil thoughts, adulteries, fornications, murthers, thefts, covetouſneſs, wickedneſs, deceits, laſciviouſneſs, an evil eye, blaſphemy, pride, fooliſhneſs; all theſe evil things come from within, and they defile the man. Mark 7.21, 22, 23. We are naturally carnal, ſold under ſin. Rom. 7.14.

2. The World is full of baits, allurements, and ſnares to draw us away unto, and intangle us in ſuch ſins, as expoſe us to Gods Wrath, and Judgment, again, the riches, pleaſures, honours, pomps, and vanities of it, are apt to inſnare us through the luſt that is in us. 2 Pet. 1.4. 1 John 2.15, 16. And the perſons in it being ſinful and vicious, are apt to infect and defile one another; inticeing, counſelling, yea, and ſometimes commanding to ſin. Pſal. 1.1. Prov. 1.10, 11. 〈◊〉 . 3.4, 5. & 6.7, 9. Mich. 6.16.

3. The old adverſary and enemy the Devil with his many Angels, evil and wicked Spirits, ſubtil and powerful to intice and move to evil, goes about like a roaring Lyon, ſeeking to devour: tempting, and alluring to ſin; and prevailing with ſuch as are heedleſs of them, and unskilful to diſcern them, or their enmity and wickedneſs, and to reſiſt them. 1 Chron. 21,1. 1 Pet. 5.8. Rev. 20.2, 3, 8. There is none ſo ſtrong or good, that this Adverſary will not, ſo far as God permits, ſet upon to tempt. Mat. 4.1, 2. Luk. 4.2, 13. & 22.33. And he blinds the minds of all thoſe that believe not the truth, and thereby gets power over them. 2 Cor. 4.4. Act. 26.18.

2. There is none can mend himſelf, or his condition toward God, ſo as either to obtain his favour to Juſtification. If any could, it muſt be, by offering him Sacrifice, or doing him ſervice, ſuch as he requireth in his Law; for we are become ſo altogether bruitiſh, and void of goodneſs in our ſelves, by our fall, which we increaſe by new compliances with Sathan, that we can of our heads, and by our own inventions find out, or imagine nothing well-pleaſing in his ſight. Jer. 10.14. 2 Cor. 3.5. Rom. 7.18. The Lord knows the though of Men (yea, of the wiſe) that they are vain; empty of any righteouſneſs, goodneſs, or ſuitableneſs to him. Pſal. 94.11. 1 Cor. 3.19, 20. And therefore it muſt be in mans learning and keeping Gods Law if in any thing; but man is unable of himſelf to keep Gods Law, he being carnal ſold under ſin; and the Law holy, pure, and ſpiritual. Too high for him in his falleth ſtate. Rom. 7.14. Or ſo, as to cleanſe himſelf. For who can bring a clean thing, out of an unclean? Not one. No Creature whatſoever. Job. 14.4. And that's another reaſon too, why the Law cannot help us; nor we help our ſelves, or one another by it; it's too weak becauſe of the Fleſh. Rom. 8.3. By the deeds of it, can no fleſh living be juſtified in the ſight of God. For by the Law is (not either ſatisfaction for, or cleanſing from, but) the knowledge of Sin. Rom. 3.20. Which we daily generally commit, there being not a juſt man upon Earth that doth good, and ſinneth not. Eccleſ. 7.20. 1 King. 8.43. Nay, inſtead of ſatisfying for, or cleanſing us from our ſins, it occaſions ſin, more to abound, and become more ſinful. Rom. 5.20. & 7.8. Sin taking occaſion by it, fills, men with all luſt and concupiſence. So that as a whoriſh Woman that cannot forbear to play the harlot, ſeeks and plots more deſperately to fulfil her luſt, and falls more under the danger of the Law there through, by being married to a ſtrict and ſevere Husband, that cannot abide the leaſt motion or inclination to ſuch uncleanneſs, and watcheth her at all times; then if ſhe had no husband at all: ſo is our caſe under the Law of works, for juſtification and life: they that are of the works of the Law (thinking to be juſtified thereby) are thereby more condemned, and • all more under the curſe. Gal. 3.10. It ſtands croſs and contrary to us, like the fiery flaming Sword in the hand of the Cherubim, turning every way upon us. Gen. 3.22. Col. 2.14. And while men truſting in Moſes, for like refuge to come to Chriſt for it, Moſes will accuſe them. John 5.40, 45. Nor can any man by that, or by any deviſe of his own or others, defend and keep himſelf, or be kept from the power of Sin and Sathan; ſo, as not to fall by them. If they could; Chriſt and his word would not be needful thereto for them, which may not be granted. Gal. 2.21. & 3.21. It being his office to ſuccour men in temptations. Heb. 2.27, 18.

3. Yea, God is holy, and will not only, not admit to eternal life, thoſe that are unclean, and ſin, but will alſo Judge the World in Righteouſneſs, and puniſh the ſins of it, taking vengeance on the evil doer. And rendring to every one according to his works. Heb. 9.27. Jer. 17.9, 10. Rom. 2.6, 11, & 3.5. And of this he hath given evident, and abundant demonſtration; both that he perfectly hates ſin, and that he will ſeverely puniſh it, where not pardoned, and purged. As,

1. In his caſting down the Angels that ſinned, not ſpar • ng them, though high and glorious creatures; but throwing them down to hell, and reſerving them in chains of darkneſs, to the Judgment of the great day. 2 Pet. 2, 4. Jud. 6.

2. And in his caſting man out of Paradiſe, and inflicting upon us all the Sentence of Death, upon the account of his ow • offence; we being all in him, and in him offending. Rom. 5.12, 18, 19.

3. And in his not ſparing his only begotten Son, when • e ſtept in between God and us, to Ranſom and deliver us from periſhing in the firſt Death. Though he was his only begotten Son; yet he pleaſed to bruiſe him, and make his Soul an offering for ſin; and did not releaſe us from the puniſhment of it, to deſtruction, upon his only praying and interceding for us, without his ſuffering to the ſhedding of his Blood, or powring out of his Soul unto death; and therein being made a curſe for us. Iſa. 53.4, 5, 6, 10. Gal. 3.13. Rom. 8.32. And ſurely, if ſin be ſo odious to him, that he would not let it paſs unpuniſhed in his own Son, when but imputed to him, and undertaken for by him, for us, how can it be expected, that any other perſon, not ſaved from it by him, but abiding in it, and committing and practiſing it to the death (eſpecially alſo, againſt Chriſts gracious calls, and counſels, and endeavours to reclaim us) ſhall eſcape his Judgment? If ſuch things were done to the green tree, what ſhall be done to the dry tree? As himſelf ſaid, Luk. 23.31.

4. And in the great and terrible day, that he hath appointed, whereof he hath given faith or Aſſurance to all men, in his having raiſed up Chriſt from the dead. Act. 17.30, 31. And the dreadful puniſhments, and deſtructions which he hath decreed, and threatned then to execute upon the wilful and impenitent ſinners. There is a Judgment appointed to be after Death: as well as there was one pronounced before it. Heb. 9.27. Rom. 5.16. An Eternal Judgment. Heb. 6.3. A day of the Deſtruction, and Perdition of ungodly men. 2 Pet. 3.7. The Judgment of the great day. Jude 6. When Chriſt ſhall be revealed from Heaven with all his mighty Angels in flaming fire to take vengeance on all that know not God, and that obey not the Goſpel of our Lord Jeſus Chriſt. 2 Theſ. 1.6,7, 8. When all the workers of iniquity ſhall periſh; being deſtroyed with as everlaſting deſtruction, from the preſence of the Lord, and from the glory of his ſtrength, or mighty power. When all that are proud, and all that work wickedneſs ſhall be like ſtubble, and the day of the Lord that burneth like an oven, ſhall utterly conſume them, and neither leave them root nor branch, Mal. 4.1.

5. Yea, and in thoſe many terrible judgments and deſtructions of ungodly ſinners, which God hath oftentimes, and in all ages and places, ſignally executed in this world, are demonſtrations of the ſeverity of his anger againſt ſin, and of the power of his wrath prevailing againſt all the policy or ſtrength of the ſinner to withſtand it: and as certain Types, Taſtes, or Enſamples of the Eternal vengeance in the great day to come, to be executed and endured. Such was the overflowing of the Old World, the World of the ungodly with a Flood, in the days of Noah. 2 Pet. 2.5. The burning up of Sodom and Gomorrah, and the adjacent Cities with Fire and Brimſtone from Heaven, for their great wickedneſs. Setting them forth as enſamples of ſuffering eternal Vengeance: as the Apoſtle ſaith, Jude 7. • 2 Pet. 2.6. The overthrow of Pharoah in the Red Sea; the deſtructions of Saul, Nabal, &c. The deſtruction and deſolation of Jeruſalem, and the like. Pſal. 9.16, 17.

Yea, and that men are not only in danger of, but in the way to periſhing, naturally, and generally in, and of themſelves is evident too; for if we mind the ways men generally walk in, we ſhall find they are ſuch, as God hath threatned his Judgments, to and revealed his wrath from Heaven againſt. Rom. 1.18. Both ſo as to exclude from the Kingdom, and the Glory to come; and ſo, as to deſtroy with everlaſting deſtruction, ſuch as walk in them: for are not the generality of men, either proud perſons, and ſuch he hath denounced deſtruction upon, being hateful and abominable to him. Mal. 4.1. Iſa. 2.11.12. Prov. 2.17. Or covetous, and ſuch God abhorreth. Pſa. 10.3. Or Idolaters, or Fornicators, or Adulterers (at leaſt in heart) Mat. 5.28. Or abominable defilers of themſelves with mankind, or effeminate ( 〈 in non-Latin alphabet 〉 1 Cor. 6.9, 10. delicate, ſoſt perſons) or Thieves, or Lyers, or Extor • ioners, or Drunkards, or Revilers, or Murtherers, or the like. None of which, may have any part in the Kingdom of God, or of Chriſt; but in the Lake which burneth with fire and brimſtone, which is the ſecond Death. A death infinitely more dreadful then the bodily Death, however inflicted, though in the moſt lingring, painful, and tormenting manner that ever was deviſed or heard of, being the puniſhment prepared for the Devil and his Angels. 1 Cor. 6.9.10. Eph. 5.3, 4, 5, 6. Rev. 21.8. & 22.15. Mat. 25.41, 46. At the beſt are not men too generally walking and paſſing their times (as our Saviour ſaith of the old World, and of the Sodomites in the days of Noah and Lot) in eating, and drinking; marrying, and being given in marriage, buying, ſelling, building, planting, with a neglect of the ſafety of their Souls: and yet upon thoſe that ſo walk, Deſtruction will come as the Flood and Fire did upon the men of thoſe days, there mentioned by him. Luk. 17.26, 27, 28. &c. Yea, what need we further Teſtimony then that of the Apoſtle, proving all men both Jews and Gentiles to be under Sin. Rom. 3.9, 19. Their throat is an open Sepulchre, with their tongues they have uſed deceit, the poyſon of Aſps is under their lips, their mouth is full of curſing and bitterneſs, their feet are ſwift to ſhed blood, deſtruction and miſery are in all their ways, and the way of Peace they have not known, there is no fear of God before their eyes. And whatſoever things the Law ſaith, it ſaith to them that are under the Law, that every mouth may be ſtopped, and the whole world become guilty (or obnoxious to judgment) in the ſight of God. This to the firſt Point, which tends to ſhew us

Ʋſe. 1. Our miſerable ſtate in our ſelves; that we might be low and little in our own eyes, and not lift up our ſelves and walk either proudly and ſtoutly, as if all were well with us, and we in no danger of ſeeing evil; or ſlothfully and ſecurely in not earneſtly looking out for a remedy; yea, againſt that it's uſeful to ſhew us.

2. Our need, great need of a Saviour; and to inquire diligently after him, and accept him heartily, being diſcovered and Preached to us: to which end alſo God added the Law for diſcovering of our ſins, that ſo we might look after, accept and imbrace the Saviour, whom he had fore-promiſed to us. Gal. 3.19, 22, 24. Yea, the very promiſe and declaration of that Saviour ſhews us to have been miſerable: Yea, and yet if we neglect him to be in a moſt miſerable condition: for in that one died for all. It's moſt brightly teſtified, that All were dead. Yea, and in that it's ſuch a one that died for us, as Gods only Son, it ſignifies and teſtifies yet more, The greatneſs of our miſery in our ſelves and of that death we were fallen into, that put us into a need of ſuch a ones dying for us 2 Cor. 5.14. But that will fall in, in the third propoſition, or obſervation.

Obſer. 4 FOurthly, That it is needful, and that which God requireth of, and approveth in men, that they believe on Chriſt the Son of Man; that they may not periſh, but have eternal life.

This alſo is plain and evident in the Scriptures; as in 1 Cor. 1.2 • . It pleaſed God by the fooliſhneſs of Preaching to ſave them that believe. Gal. 3.22. The Scripture hath concluded all under ſin, that the promiſe by Faith of Jeſus Chriſt might be given to them that believe. Mark 16.16. He that believeth and is Baptiſed ſhall be ſaved: and he that believeth not ſhall be Condemned. And in this Chapter, ver. 18. He that believeth on him is not Condemned. But he that believeth not is condemned already, becauſe he believeth not on the name of the only begotten Son of God. So that believing is neceſſary to Salvation, and to eſcape periſhing; he that believeth not being threatned with deſtruction. Yet, we may here lay down two or three cautions to prevent miſtake.

Caution 1. Firſt, that theſe things are to be underſtood as to actual believing, with reſpect to perſons capable thereof, thoſe namely that are adult, or of years of diſcretion; not of Infants incapable of hearing, and of underſtanding; as for them they being caſt upon God and his mercy from the Womb, they may be interpreted, and by Grace reputed as believers and truſters in God; not being capable of acting, much leſs actually acting any diſtruſt in him: as Pſal. 22.9. Thou art he that didſt take me out of my Mothers Womb, thou madeſt me hope upon my Mothers breaſt. So in Pſal. 71.5, 6. To which alſo may be applyed that of our Saviour. Mat. 18.6. Whoſo ſhall offend one of theſe little ones that believeth in me, &c. The like may be ſaid of Idiots, however, that they may not be reputed as unbelievers, not having capacity of believing; otherwiſe it ſhould be a ſign of reprobation.

Caution 2. Secondly, that actual Faith or Belief in Chriſt, is not required in perſons of diſcretion, further then according to the means of believing that God affords them. They are not reputed unbelievers further then they refuſe or receive not what is preſented to them to believe; or might and would be, if that which leads thereto were not rejected by them. Chriſt requires not an explicite belief of what they have, or might have no explicite declaration of. In that caſe, if men by nature keep the Law, their uncircumciſion ſhall be accounted Circumciſion, as was noted before, and as is ſaid, Rom. 2.26. He that in every Nation (by whatſoever means God affords them for it) fears God and works Righteouſneſs is accepted of him. As Cornelius was in his Prayers and Almes before Peter had ſpoken any thing of the Doctrine of Chriſt to him. Act. 10.1, 2, 3, 34. Thoſe ſayings, He that believeth not ſhall be damned. And he that believeth not is condemned already; are to be underſtood of thoſe to whom he is Preached. As to ſay, Go ye into all the World, and Preach the Goſpel to every Creature. He (that is, He that upon your Preaching) believeth, and is Baptiſed ſhall be ſaved. And he that (upon your Preaching it, or its being Preached) believeth not, ſhall be damned.

Now that believing is requiſite and neceſſary (as before is opened) to Salvation. Yea that,

〈◊〉 To obtaining the Salvation promiſed in the Goſpel, according to the choiceneſs and fulneſs of that Salvation, believing on Chriſt is abſolutely neceſſary, and thereto, the Preaching of Chriſt alſo to men, that they may believe. The reaſon is,

1. Becauſe God will have his Son honoured by men, even as He (the Father) is honoured in their coming to him, and believing on him for life and Salvation, Joh. 5.22, 23. Now herein men honour Chriſt, in giving to him what God hath given him, viz. The honour and glory of giving eternal life; and in that perſwaſion coming to him, ſeeking and accepting it of him, and herein men diſhonour him, in thinking unworthily of him, rejecting, and putting him away; and refuſing the life and grace he tenders to them. It is but a juſt reward and recompence of his Sons abaſement, and ſufferings for us; that we give him that honour to own him for our Saviour, and ſeek and truſt to him for his Salvation. Worthy is the Lamb that was ſlain to receive power, riches, &c. Rev. 5.12. To be the Saviour and ſupplyer of us. And to receive of us the acknowledgement of his power, riches, ſtrength; wiſdom, &c. In our coming to him, for the exerciſe of th • m, for, and diſpenſation of them to us, according to our needs. To which end,

2. God hath not ordered that Chriſt ſhould have all the weight of our ſins and ſufferings, and then we to have the benefits and procurements immediately put into our hands, or made over to us, and to our injoyments; but God hath given all things into his hands, power, and riches, ſtrength, and wiſdom, honour, glory, and bleſſing, even to him that bare, and ſuffered all the evil for us; as, He is therefore worthy. Phil. 2.10, 11. John 3.35. & 13.3. He gives us eternal life, but he gives us it in his Son: ſo as that to the receiving thereof, we muſt receive him, and ſubmit our ſelves unto him, and his Government. As it is ſaid, This is the Record that God hath given of his Son. God hath given us eternal life, and this life is in his Son. He that hath the Son, hath life; and he that bath not the Son, hath not life. 1 John 5.11, 12. And ſo it's ſaid, That God hath bleſſed us with all Spiritual bleſſings in Chriſt. Electing us in him, Predeſtinating us to the Adoption of Sons in him, that we have in him Redemption, the forgiveneſs of ſins, and are accepted in him Eph. 1.3, 4, 5, 6, 7. And ſo, that we ſhould be ſtrong in the grace in Chriſt Jeſus. 2 Tim. 2.1. So that He is the Treaſury, as well as the procurer of all Grace and Bleſſing for us; and we are to come to him for it: then that charge, Ye will not come to me that ye might have life. John 5.40. And that to the end.

1. The proviſion of Life and Righteouſneſs, and all bleſſing might be ſure and ſtedfaſt for us; for it is the will of him that ſent him, that of all that which he hath given him, he ſhould looſe nothing, but ſhould raiſe it up at the laſt day, John 6.39. He will keep that, that is committed to him. 2 Tim. 1.12. Life and Righteouſneſs were given us in the firſt Adam, but he fell and loſt them: and were they put into our keeping, we might looſe and forfeit them irrecoverably too, and provoke God to take them from us. But Chriſt will not fail. Iſa. 42.4. Nor will God take away his mercy from him. Pſal. 89.33. So that if we fail and forfeit, yet it abides ſure in him ſo, as ſeaſonably and ſoundly returning to him we may be reſtored again. As alſo that,

2. He might gather us into an unity in him, by drawing and gathering us from our ſelves, and from our own natural conditions, places, or objects of hope and truſt, and ways of walking into him; that we all centring in him, and having our hopes, truſts, and rejoycings in him, and walking in him we might be made one among our ſelves; and not be as it were many, ſcattered and diſperſed from him: ſo it's ſaid to have been the good pleaſure of God, in the diſpenſation of the fulneſs of time, to gather together in one, all things in Chriſt, which are in Heaven, and which are in Earth, even in him. Epheſ. 1.10. And that He is our peace who hath made both one, and hath broken down the wall of partition between us, having aboliſhed the enmity in his fleſh, to make in himſelf of twain, one new man; ſo making peace. Eph. 2.14, 15, 16. Sathan by drawing us from God, had drawn us into diviſions after diverſe Gods, and into diverſe ways of Worſhip, or prophaneſs; and into diſſentions, hatreds, and oppoſitions. God is a God of love, unity, peace, and concord; and therefore will have all that live under his Government, live in peace, unity, and love, agreeing together in one; and therefore hath put all his riches of grace and glory into him, that all faces might be turned towards him, all hearts knit to him, and meet in him, and ſo be at one. As it's ſaid, Chriſt died not for that Nation (of the Jews) only, but to gather together into one, the children of God that are ſcattered abroad. John 11.51, 52. This was of old figured in the Unity of the Temple and Altar in Iſrael, to which all the Tribes out of all quarters were to repair. Again that,

3. That he might make us an holy People, that are to live with him for ever. He is a holy God, and his deſign in ſaving us by his Son, is to ſave us from our ſins, diſobedience, filthineſs, and fooliſhneſs; and ſo to make us a wiſe, clean, gracious, and good people: a people redeemed from all iniquity, and purified to be a peculiar people for himſelf, zealous of good works. Tit. 2.12, 13, 14. 2 Cor. 5.14, 15. Luk. 1.74, 75. His deſign is not, that we ſhould ſtill live in our ſins, which had ſo far provoked him to anger, as to ſentence us to Death, and to condemn us to Hell. It is not poſſible that he ſhould allow us to live with him, in that which is ſo hateful to him: Yea, ſo hateful, that his own onely begotten Son might not obtain a releaſe of us, from the puniſhment incurred by it, but by his dying and ſuffering the curſe of the Law threatned againſt us for it; no, without holineſs we may not ſee God: nor live in his ſight. Now to have given us happineſs, and life everlaſting by Chriſt, without coming to him, and ſo to God who is in him, had been to make us happy in ſin; for what is ſin but a diſtance, or going of the Soul from God! And what is living in ſin, but living at a diſtance from God, in a neglect, or diſregard of him? But now the believing in Chriſt, and ſo in God by him (for he that believeth on him, believeth not on him, but on him that ſent him. John 12.46) Is the way to be holy, pure, good, wiſe, excellent; for this believing in him, hath in it a beholding of his excellencies which are of a conforming efficacy to him. 2 Cor. 3.18. Yea, herein the Soul is drawn from all polluting, defiling objects, which ſpoil, beſot, and bruitifie the Soul, and debauch it, to live on him, and in fellowſhip with, or dependance on him: the fountain of all cleanneſs; waſhing it from all filthineſs; the fountain of wiſdom cleanſing it from all fooliſhneſs, and bruitiſhneſs, and filling it with heavenly wiſdom and underſtanding: the fountain of all power, healing it of its weakneſſes, and infirmities, and inabling it to reſiſt temptations to evil, and to walk in every good way, and perform any ſervice to which he calls it: The fountain of all goodneſs, delivering it from all bad and evil diſpoſitions and deſires, and filling it with the contrary, of all nobleneſs and excellency, healing it of all baſeneſs, and unworthineſs, and ſpiriting it for all noble, and truly excellent undertakings and performances. In a word, in coming to him, it comes to all righteouſneſs, purity, and goodneſs, and in depending, and living on him, it derives all excellent, clean, holy, and good virtues, qualities, and diſpoſitions from him, rendring it ſuitable to God and his holineſs. Yea, and

4. Everlaſting, or Eternal Life, being, or ſtanding in the knowledge of God, and of him whom he hath ſent, Jeſus Chriſt and that knowledge being not to be had, or attained to, but in the Souls coming to Chriſt, and depending on him and his teaching; drinking that in. (He being otherwiſe in himſelf unknowable, and inviſible, but as that word from his boſom declares him; and that image of his inviſible Majeſty, repreſents him. John 1.18. Mat. 11.27. Col. 1.15. Heb. 1.1.2.3.) Its not poſſible we ſhould have eternal life, or not periſh or want of it, but in believing in, and depending on him, as making known himſelf to us, and his Father in him. Wherefore life eternal being only in him, and not injoyable by us, but in and with him; and the way to unity and holineſs which he deſignes in thoſe that live, being only attainable by believing in, and living upon him, therefore he alſo calls us to him to behold, liſten to, believe, and truſt in him: as to this end alſo Chriſt calls us to himſelf, that in believing on him, we might not periſh, but have eternal life. Iſa. 42.1. & 45.22. & 55.1.4. & 65.1. Pſal. 2.10, 11. Mat. 11.28, 29. John 7.37.38, &c.

Queſt. But what then, is this believing on him, that is ſo neceſſary to our ſalvation, and living for ever?

Anſw. We may partly underſtand, that in what is ſaid of the uſe and neceſſity of it: yet to ſpeak a little more diſtinct • y of it, I ſhall thus deſcribe it, viz. It is the Souls betaking and yeilding up it ſelf to Chriſt, in a perſevering attendance to, and dependance on him; with hearty truſt and confidence in him, for all grace and bleſſing; ariſing from an hearty belief of, or credit giving to Gods teſtimony of him; effected of God in a ſerious liſtening thereto: and from the perception of his excellencies declared therein.

In which deſcription, I have endeavoured to take in all thoſe various terms which the holy Ghoſt uſeth in the Scriptures to expreſs its Nature by: as alſo to ſhew its true Principle, and ſpring from which it is produced, and by which it is maintained, in its proper ſubject. For here,

1. That from which it ſprings, or flowes, is ſaid to be an hearty belief, or credit giving to Gods teſtimony concerning him, and the perception of his excellencies, as therein diſcovered; or rather, that teſtimony it ſelf, and his excellencies as therein diſcovered, for the believing in, or on the Lord, is an effect of the believing God: and therefore that phraſe or ſaying, Abraham believed in the Lord. Gen. 15.6. Is by the Apoſtle rendred, Abraham believed God. Rom. 4.3. As implying, that then God is heartily believed in his Teſtimony when he whom he teſtifies of, is believed in; as alſo, that the believing in the Lord is an evidence, and product of believing God.

2. Here is mentioned alſo, the ſeveral cauſes of this perſwaſion, and ſo by conſequent of that perception, and believing on Chriſt that follows upon it. As,

1. The principal and firſt cauſe, the Author and begetter of this faith, belief, or perſwaſion, and of all that follows upon it, is God himſelf teſtifying of Chriſt. As it is ſaid, Ye are ſaved by grace through faith, and that not of your ſelves, it is the gift of God. Eph. 2.8. And, this is the work of God (both that which he requires of us, and that which he works in us) That ye believe on him whom he hath ſent. Joh. 6.29. Yea, and our Saviour further teſtifies it to be the work wrought of God, in ſaying, No man can come to me, except the Father that hath ſent me draw him. v. 44. And No man can come to me, except it be given to him of my Father. Ver. 65.

Of him deſcendeth, and cometh down every good and perfect giving. And therefore, both this perſwaſion, and all therethrough effected: But he works mediately, and ſo here is,

2. The ſubordinate and mediate cauſe of this perſwaſion and believing, on Gods part; which is the ſame that is alſo the object believed, even the Word and Teſtimony of God; the very clearneſs, excellency, and evidence of which, as manifeſted of God to the heart, perſwades the heart to embrace and credit it: As by the light of the ſun a man ſees the ſun; ſo the goodneſs and truth of Gods Teſtimony is ſeen by its own brightneſs, and that draws in the heart to receive it. By his word God wrought at firſt in making the world, and by his word he works, in making new creatures. And that this is that by which he works in the heart, and perſwades it to believe on Chriſt our Saviour, himſelf teſtifieth, in ſaying, John 6.45. They ſhall all be taught of God; every one therefore that hears and learns of the Father, comes to me. Thence alſo his word, the Teſtimony he beareth of Chriſt, the Goſpel, is called the word of faith, Rom. 10.8. But yet this produceth not this believing without ſome act of man, which is, and may be called,

3. The ſubordinate cauſe or means on mans part, that without which this believing is not effected; and that is expreſſed to be a ſerious liſtening to that word. Whence that in Iſa. 55.3. Hear and your ſouls ſhall live. And in Rom. 10.17. Faith is of hearing, and hearing is of the word of God. They that ſtop their ear leſt they ſhould hear, deprive themſelves of the efficacy of God and his word, even of the Spirit of God breathing and working in the word, and are juſtly left of God to their perverſeneſs and unbelief, Matth. 13, 14, 15. I add the word ſerious, to ſignifie, that it is not a careleſs, formal hearing, but a diligent attentive hearing. Such as our Saviour ſignifies in that double expreſſion; Every one that heareth and learneth (ſo heareth as alſo to learn) of the Father, comes to me. Such a hearing as includes that which Moſes called on the people to do, when he ſaid, Set your hearts to all theſe words, Deut. 32.46. Or as that in Heb. 2.1. A giving earneſt heed to the things ſpoken in the Goſpel. And this leads to the next, viz.

3. The proper ſubject of this perſwaſion, belief, and ſo alſo of the perception; and all that follows upon it, and that is the heart, as it is ſaid, With the heart man believes to righteouſneſs, Rom. 10.10. And indeed when men ſet their hearts to attend to Gods words, and to conſider them, God will perſwade their hearts; and the heart perſwaded and believing, is there-through both framed to do righteouſneſs in believing on Chriſt, and alſo is accepted and juſtified of God therein, and the man accounted of God righteous. And in both theſe ſenſes the words may be underſtood, that with the heart man believes unto righteouſneſs. Many there are that profeſs and ſay they believe, and are perſwaded of the truth of Gods word; and yet they are far from believing on Chriſt, (as their lives make manifeſt in many of them) becauſe they believe not with the heart; their hearts are not ſet to, or ingaged in the matter. They may learn ſo much of the form of Knowledge, in ſubſerviency to ſome other deſigns, (as of getting a livelihood, honour and reſpect with men, eaſe from troubles of mind, &c.) as that they may draw nigh with their mouths, and honour him with their lips, and yet their hearts be removed far from him, going after their covetouſneſs, or what they mainly deſign, Iſa. 29.13. Ezek. 33.31. And theſe attain not to righteouſneſs. They neither render to God and Chriſt that which is right, juſt, and meet, viz. that honour, fear, faith, truſt, and affection that he is worthy of: Nor are they therefore juſtified and accepted of God as righteous perſons. But when men ſo receive Gods Teſtimony as to believe on Chriſt, their minds, wills, and affections are all ingaged therein, and through the preſence and operation of the Spirit of God (which is always ready to help and ſave, and to that purpoſe to effect what he requires, and is needful to their Salvation in them that attend to him, and as he is preventing them by his grace, yield up themſelves to him) they are ſtrengthened and framed to all the acts and exerciſes both conducing to, and contained in this believing on Chriſt the Son of Man. Which are alſo in this deſcription expreſſed, both

4. The acts productive of, and the acts contained in the believing on Chriſt.

1. The acts productive of it, are

1. An heart-perſwaſion or belief of the truth of God, or of the word that he ſpeaks and teſtifies concerning Chriſt; as of him we have largely ſhewed that he teſtifieth. This is properly the believing God, and the believing Chriſt, and the believing his Prophets and Servants in their teſtimony, as ſpeaking forth the word of God, and of Chriſt; and they that ſo do, are in the way to proſper, 2 Chron. 20.20. This is that by which the faith or belief of the Patriarchs is expreſſed, Heb. 11.13. They ſee the promiſes afar off, and were perſwaded of them. And they whoſe hearts are perſwaded of God to believe his teſtimony, (as God will perſwade Japheth, or the perſwaſible, as ſome render Gen. 9.27. thoſe that meekly hear and attend, Pſal. 25.8. James 1.18, 19—21.) in them alſo is certainly effected,

2. A heart-perception of the Excellencies of Chriſt: Eor as God in his Doctrine beareth witneſs to his Son, the Son of Man; ſo there is nothing to be ſaid of Chriſt, becauſe nothing in him but what is excellent; for in him all fulneſs dwells; and he is fairer then the children of men; the chiefeſt (or he that carries the banner) among ten thouſand. The moſt powerful, wiſe, juſt, holy, merciful and gracious one. And the entrance of Gods word concerning him gives light (diſcovers the excellencies in him, the Forgiveneſs of ſins, Redemption, Spirit and Spiritual Bleſſings, the Grace and Glory in him) and it gives underſtanding to the ſimple: It gives ſight to diſcern the light, and what is diſcovered in and by it: It opens the eyes of the blind, and makes wiſe the ſimple, Pſal. 19.7, 8, 9. & 119.130. And ſo the Soul perceives the excellencies of Chriſt; That he is the excellent and precious one; Beautiful and glorious, excellent and comely, Iſa. 4.2. however he appears to others, whoſe eyes are not opened; but they are yet ſpiritually bl •• d, or are blinded of Sathan for their not believing, 2 Cor. 4.4. Yet the enlightened Soul ſees him worthy to be adhered to above all other things and perſons; worthy above all to be loved, and to be believed on. Thus the Apoſtles (whoſe eyes were bleſſed becauſe they ſee) ſaw in him as the glory of the onely begotten of the Father, full of grace and of truth: And therefore pronounced of him, Thou art the Chriſt, the Son of the living God; and whither ſhould we go, thou haſt the words of eternal life, &c. John 1.14. & 6.68, 69. Matth. 16.16. Now from this perſwaſion of the truth of Gods Teſtimony, I ſay, and this perception of his Excellencies diſcovered therein, flow.

2. The acts contained in the believing on Chriſt, wherein the believing on him properly ſtands, and is exerciſed, which the Scripture variouſly expreſſeth. To take in all which, I ſay,

1. It's a hearty betaking of the Soul, or of a mans ſelf to Chriſt. In which expreſſion I include and intend what our Saviour or the Evangeliſts expreſſes in two uſed by them, viz.

1. The receiving Chriſt; which hath reſpect or reference to his being given of God to us, and coming in his name, and tendring himſelf to us to be our Saviour, Helper, Healer; and in order thereto, our Prophet, Maſter, or Teacher our King, Commander, Protector and Defender, our precious Sacrifice, and perfect High Prieſt; yea, our Lord and our God. Now he that betakes himſelf to him, receives him with all acceptation as ſuch a one; as the great gift of God and of himſelf, unto, and for all thoſe exerciſes of his authority over us; and grace toward us, unto which he is given, and which he tenders: And this is interpreted in the Scripture it ſelf, to be believing on him, or on his name, John 1.12. He came to his own, and his own received him not; but to as many as received him, he gave power to become the ſons of God, even to them that believed on his name. This phraſe alſo our Saviour uſes to ſignifie the believing on one, John 5.43, 44. And ſo he that believes on him, receiving him as the Prophet and Teacher ſent of God, receives alſo his ſayings, inſtructions, reproofs, counſels, &c. and receiving him as the Lord and King, receives his commands; yea, receiving him as the great High Prieſt receives him, ſo as to come to God by his Sacrifice; yea, receiving him as God receives his ſayings and commands as the moſt ſovereign and abſolute ſayings and commands of God: To which alſo tends,

2. The coming to him. This alſo is included in believing on him, and ſo in the betaking a mans ſelf to him; yea, ſo as to go from all other to him. For receiving him as ſuch a one, the Soul comes to him, or betakes it ſelf to him from all others that may ſtand in competition with him, to be taught, inſtructed, counſelled, commanded; and ſo to be helped, healed, protected and ſaved by him, and to obtain bleſſing from God by his Sacrifice and Mediation. And this phraſe alſo is often uſed to expreſs and ſignifie the believing on him: As when it's ſaid, Ye will not come to me, that ye might have life, John 5.40. He that cometh to me ſhall not hunger, John 6.35. If any man thirſt let him come to me and drink; which in the next verſe is, He that believeth on me, John 7.37, 38. and many beſide. Now this coming is,

1. Firſt and principally of the heart and inward man, liking, prizing, loving, and looking to him for all grace and bleſſing; and ſuch is the believing heart, a heart drawing nigh, or cleaving to him with purpoſe or reſolution, Heb. 10.22. Acts 11.24. As the unbelieving heart is called an evil heart withdrawing or departing from the living God, Heb. 3.12. & 10.39. An heart removed far from the Lord, Iſa. 29.13. or departing from him, Jer. 17.5, 8.

2. Secondarily, as the way to, and an effect of the former, it contains and leads to a coming to him in his Ordinances, and the appointments of God, (as to the Aſſemblies and Societies of Gods people where he is ſpiritually preſent, and exerciſing his power, and diſpenſing his grace and bleſſing) in a bodily coming thereto, Matth. 18.20. 2 Cor. 6.16. Rev. 1.13. Heb. 10.24, 25. Pſal. 133.

II. It's a yielding up a mans ſelf to him; which as it is alſo included in the receiving Chriſt, the admitting or entertaining him in his Doctrine, counſels, reproofs, commands, and ſo in the exerciſe of his Prieſtly power with God, and Princely Authority over us and all things; ſo it alſo hath in it that reſigning up a mans ſelf to his gracious guidance and government, which is required of us, and that obeying him, which is to be exerciſed by us; as is implied in that ſaying, Heb. 5.8, 9. That being made perfect, he became the author of eternal ſalvation to all that obey him; which is put there for that which here and in other places is believing on him: Obedience to him in yielding to his counſels and commands, and ſo in being ruled and governed by him, being a neceſſary and indiſpenſible fruit or exerciſe of the faith, or believing on him to which the promiſes are made; exerciſed alſo and practiſed by the antient and approved believers recorded in the Scripture, whoſe faith we are to follow; as is to be ſeen in Heb. 11.7, 8—17. Whence the unbelievers are called the children of diſobedience, and judgment threatned to them as ſuch, Eph. 5.6. Col. 3.6. 2 Theſſ. 1.7, 8, 9. This expreſſion of yielding a mans ſelf to the Lord, we have in 2 Chron. 30.8. Yield your ſelves (or as the Margent hath it, Give your hands) to the Lord; who is ſtretching out his hand to us to ſuccour and ſupply us, to pull us out of the ſnares of ſin and Sathan, and to bring or lead us into his Sanctuary, &c.

III. It's an attendance to him alſo, called in Scripture ſometimes, a looking to him, as ſeeking and expecting all grace and bleſſing from him, Iſa. 45.22. Pſal. 34.5. and a waiting upon, and for him, in obſerving all his Ordinances and Appointments, and him in them all, and to receive commands, counſels, and help from him, and waiting patiently upon him for them. Whence thoſe expreſſions of, Wait on the Lord, and wait I ſay on the Lord, Pſal. 27.14. & 37.34. And they that wait on the Lord ſhall renew their ſtrength, &c. Iſa. 40.31. Yea, and in this waiting, a diligent liſtening to him, and obſerving his ſayings, and looking for his help, Pſal. 85.8. & 130.5, 6.

IV. It's a dependance or reliance on him; as believing him, and him onely able, willing, and faithful to help and ſave: And this includes in it (as alſo the betaking a mans ſelf to him doth)

1. A renouncing it ſelf and all confidence in it ſelf, its own power, ſtrength, wiſdom, righteouſneſs, worth or merit, as altogether weak and unprofitable to help, ſave, or ſatisfie it, denying a mans ſelf, Matth. 26.24. And

2. A rejecting all confidence or dependance on others, whether things or perſons, beſides Chriſt and God in him; as believing alſo an utter inſufficiency or unfaithfulneſs in them, and every of them, to help, ſave, or ſatisfie us (either by way of mediation for obtaining favour, or diſpenſation of favours obtained; either as to teaching and counſel, or as to power and ſtrength for defence and ſafety, &c.) that in vain ſalvation is looked for to the hills or mountains, or any thing beſides him, Jer. 3.23. And alſo,

3. In betaking and yielding up it ſelf to him; there is a leaving it ſelf wholly with him to his guidance, government, diſpoſe and ordering; as believing it ſhall find what it wants, or is good for it, in, and with, and from him, Pſal. 62.1, 2. & 121.1, 2. & 84.11, 12. Rom. 8.32. And

4. Going forth to act and obey, bear and ſuffer what he orders (not in its own wiſdom and ſtrength, or in other creatures, but) in his light and direction, ſtrength and ſufficiency expected and given; as it was ſaid to Gideon, Go forth in this thy ſtrength, namely, that which God in looking upon him gave him, Judg. 6.14. So David ſaith, I will go in the ſtrength of the Lord God, and make mention of his righteouſneſs, and of his onely, Pſal. 71.16. And they ſhall walk up and down in the name of the Lord, Zech. 10.12. Yielding up themſelves to obey and follow him, and relying on him for his direction and guideance therein to go before them, ſhewing and leading them in the way; and for his ſtrength to enable, ſupport, and ſave them harmleſs therein: As Iſrael did, when they followed God in the wilderneſs, through the ſea, and over Jordan. This is alſo called a ſtaying on the Lord, or on his arm or name, or a leaning thereon, Iſa. 10.20. & 50.10. Cant. 8.5. or on the worth and prevalency of his Sacrifice and Mediation for all our acceptance. And this with truſt or confidence. And ſo

V. It's a committing a mans ſelf, and way, and all his concernments to the Lord, with an hope, truſt, expectation, and confidence that he will not fail or forſake him; ſo as to check all ariſing fears either of Gods failing, or of any mans or devils prevailing againſt him. I will truſt and not fear; for the Lord Jehovah is my ſtrength and ſong; and he alſo is become my ſalvation, Iſa. 12. • . We may boldly ſay, The Lord is my helper, I will not fear what man can do unto me, Pſal. 56.3, 4—10, 11. Heb. 13.56. Fears and doubtings, though they may be in believers, yet they argue want or weakneſs of faith, or of believing on him, Mat. 8.26. & 14.31. Pſal. 42.5, 6. This for the acts of this believing. But we have alſo in this deſcription.

5. The extent of the exerciſe of this faith; and that both,

1. For matters or caſes; and that is for all grace and bleſſing. The promiſes both of the life that is, and of that which is to come, being all in him; and in him, yea, and in him Amen, 2 Cor. 1.20. with 1 Tim. 4.8. We are in our ſelves empty, and deſtitute of all things, and of all ability to help our ſelves in or unto any thing, poor, miſerable, wretched, blind, and naked, Rev. 3.15, 16, 17. Nor is there help any where elſe in any thing to purpoſe for us. He onely is the Saviour ordained and perfected of God for us; His merit, righteouſneſs, and worth onely procures all; and he onely diſpenſes all by his Word, Spirit, and Divine Power and Providence: And in his way onely, even in liſtening to his word, and obeying his counſels and commandments, all good and bleſſing is to be met with and received of us.

2. For duration: And ſo in all this is included continuance or perſeverance. For in theſe kind of ſpeeches that is implied: As when it is ſaid, He that believeth not is damned; or the wicked man ſhall dye; its meant, if they perſevere to do, or be ſo. So it's here: He that continueth to the end ſhall be ſaved, Matth. 24.13. He that abideth in him ſinneth not; that is, miſſes not the promiſed bleſſing, 1 John 3.6. But he that abideth not in him, is like a branch that abides not in the Vine; that withers, and is gathered, and is caſt into the fire and burned, John 15.5, 6. And thus much about that believing that is required of us, and is needful to our Salvation.

Now that this believing is both required of us by, and is acceptable unto God, is alſo evident.

1. That God requires it, theſe following Conſiderations, among divers others, make it evident.

1. In that God calls to, and commands it. Look to me, and be ye ſaved, all the ends of the earth, Iſa. 45.22. And the ſame is implied in all thoſe calls and commands to make a joyful noiſe to the Lord, to ſerve him with gladneſs, &c. Pſal. 47.1. & 62.1, 2. & 98.4. & 100.1, 2, 4. Yea, in 1 John 3.23. it's expreſly ſaid, This is his commandment, that we believe in the name of his Son Jeſus Chriſt, and love one another.

2. In that he hath given forth his word, and raiſed up a multitude of Preachers of it, Pſal. 68.11. Men and Angels, and all creatures in their kinds praiſing him, and preaching forth his excellencies, Pſal. 145.9, 10. & 148. John heard them do ſo, though few have ſo good a hearing as he had; and therefore perhaps ſome may deny it. Rev. 5.13. Eſpecially his holy ones, the holy Apoſtles and Prophets, and their followers, out of whoſe mouth God hath ordained praiſes, Pſal. 8.2. And this for the obedience of • aith in all nations, Rom. 1.5. & 16.25, 26.

3. In that he gives his holy Spirit to work in, and upon men, to ſtrive with or judge in them; as is implied in his ſaying, My Spirit ſhall n • t always ſtrive with man, Gen. 6.3. See alſo Neh. • .20—30. 1 Pet. 3.19. & 1.12. Acts 7.51. And in this Spirit and wiſdom it is, that Wiſdom is ſaid to cry without, and call to men; yea, and to ſtretch forth her hand; which ſignifies a putting forth her ſtrength, and tendring her help to men, to turn them to her ſelf, and bring them in to God, Prov. 1.4—5. & 1.20, 24.

4. In his reproofs and judgments, (even to and upon the Heathen) for not calling on his name, (to which believing on him is neceſſary, Rom. 10.14:) it being excellent in all the earth, and declared by his wondrous works, Pſal. 79.6. Jer. 10.25. Pſal. 8.1—9. & 75.1. Mal. 1.11, 14. And for not glorifying him as God, nor being thankful to him, but withholding the truth in unrighteouſneſs; ſeeing what was to be known of God was manifeſted in them, and God ſhewed it to them; ſo as they knew, but liked not to have him in their knowledge, Rom. 1.18, 19, 20, 21—28. Yea, for not believing God, as now the Jews believe him not, Rom. 11.30. All imply, that God requires that men believe him, and believe on him, as made known to and among them. But much more evident is this, in his often reproofs of Iſrael, among whom he was more ſignally made known, (Pſal. 76.1, 2. & 147.19, 20.) in his faulting and judging them for not hearing and hearkening to his voice, law, and words, but rejecting them; and for not liking to have him for their God, the object of their ſtay, truſt, and confidence, but turning adulterouſly from him after others, Pſal. 81.9, 10, 11, 12. Iſa. 66.3, 4. Jer. 2.5—13. & 6.19. & 7.25, 26. though uſing more ſpecial means with, and towards them, (ſo as he vouchſafed not to any other Nation) to make them cleave to himſelf, Jer. 13.11. Yea, his very condemning men both here and hereafter, for their not believing on the Son of Man, is an evidence that he would they ſhould have believed on him, John 5.40. & 3.18, 19—36.

5. Yea, in a word, all that I have ſaid on Obſerv. 2 • . about Gods deſire of mens Salvation and living, rather then that they dye and periſh, are evidences of the truth of this alſo, that God requires that men believe on his Son, the Son of Man, as evidenced and lifted up by him; and that their ſo doing is acceptable to him; for ſo much as that believing on him is neceſſary to that Salvation, and living with him.

2. As for the acceptableneſs of it, his requiring it, and uſing or vouchſafing means and power for it, and his threatning and puniſhing men for not improving them thereto, and profiting by them; ſo as to practiſe it, evidence that alſo. But much more clearly is this evidenced to, and in them that believe.

1. In his forgiving their ſins, as it is ſaid, To him give all the Prophets witneſs, that through his name whoſoever believeth on him, ſhall receive forgiveneſs of their ſins, Acts 10.43.

2. In his juſtifying them as righteous there-through: as it is ſaid, By him all that believe are juſtified from all things, from which they could not have been juſtified by the Law of Moſes, Acts 13.39.

3. In giving them the priviledge to be his Children; as it is ſaid, To them that received him, to them he gave this power to become the Sons of God, even to them that believe on his Name, John 1.12. And, Ye are all the Sons of God by faith in Chriſt Jeſus. Gal. 3.26.

4. In bleſsing them; as it is ſaid, So many as are of faith are bleſſed with faithful Abraham: being reputed as his Children, Gal. 3.7, 9—29. And in a word.

5, In that they ſhall not periſh, but have eternal life: And ſo this Point of the acceptableneſs to God of mens believing on Chriſt, is confirmed by the next Obſervation, and what is contained in it: Which we ſhall nextly conſider; reſerving the Uſe of this Obſervation in its ſeveral branches, to afterward.

Qu. 3 THe third Query to be conſidered under this Obſervation, is what that Eternal Life is, which the believer on the Son of man ſhall have! To which I anſwer briefly, that

1. It's not this natural life; for that with all its enjoyments muſt and will have an end, and its good to mind that, and the ſhortneſs and hiddenneſs of the time of it, and the hiddenneſs, and oft times ſuddenneſs of the coming of death, that we may not truſt to this life, or reſt in any of its enjoyments, but be moved more diligently to ſeek after and lay hold of that which is indeed Eternal life; concerning which I may add, that

2. It's more, and hath more in it then can be now either fully expreſſed or conceived, only ſome hints of it we have in the Scriptures, and according to them we may underſtand ſomething thereof; and ſo we find that it is variouſly ſet forth and ſpoken of in the Scriptures; as ſometimes,

1. By the cauſes of it, or that from whence it ſprings and iſſues, and ſo,

1. Jeſus Chriſt himſelf is called Eternal Life, the life of the believer; when Chriſt who is our life ſhall appear. Col. 3.4. I am the Way, the Truth and the life. Joh. 14.6. The bread of life, that he that eats ſhall live by, and ſhall live for ever. Joh. 6, 51. The reſurrection and the life. Joh. 11.25. Yea expreſly that Eternal life that was with the Father, and was manifeſted to us. 1 Joh. 1.2. And we know that the Son of God is come, and hath given us an underſtanding heart to know him that is true, and we are in him that is true, even in his Son Jeſus chriſt, this is the true God and Eternal life. 1 Joh. 5.19, 20. And its true to ſay, That he that believeth on the Son of man ſhall have him, as in Heb. 3.14. Now are we partakers of Chriſt, if we hold faſt the beginning of our Confidence ſtedfaſt to the end, we have and ſhall have him here with us, and for us; I am my beloveds, and my beloved is mine. Cant. 2.16. & 6.3. And he ſaith, I will be with thee; I will never leave thee nor forſake thee. Deut. 31.6, 8. Joſh 1.5. with Heb. 13.5. And we ſhall have him for ever with us, and be ever with him in the new Heavens, and new Earth, and new Jeruſalem in the world to come. Rev. 21.3, 4. with 1 Theſ. 4.16, 17.

2. The favour of God in Chriſt is life; In thy favour is life. Pſal, 30.5. And this he ſhall have that believeth on Chriſt the Son of man. He that finds him (who is the wiſdom of God) finds life, and ſhall obtain favour of the Lord. Prov. 8.34. And this is ſuch a life as nothing can happen to the believer on him, that can extinguiſh it, or prevail againſt it. I am perſwaded neither Life, nor Death, nor Angels, nor Principalities, nor Powers, nor things preſent, nor things to come, nor heighth, nor depth, nor any other Creature, ſhall be able to ſeparate us from the love of God in Chriſt Jeſus, Rom. 8.38, 39. That we believing on him, ſhould not be failed by him, or deprived of his favour to us, that's without all peradventure included in it.

3. The knowledge of God and of Jeſus Chriſt is Eternal life. This is life Eternal that they may know thee, the only true God, and him whom thou haſt ſent Jeſus Chriſt. Joh. 17.3. And this they who believe on the Son of man ſhall have, for they ſhall receive the holy Spirit, the Spirit of the Father and of the Son that ſhall teach them all things, ſo as they ſhall not (in the iſſue) need to ſay one to another, Know the Lord, for they ſhall know him from the leaſt to the greateſt; as is expreſly promiſed in the Covenant or New Teſtament, whereof Jeſus Chriſt is the Mediator, and which he hath undertaken to ſee performed to them that believe on him, and depart not from him. See Joh. 7.38, 39▪ & 14.26. & 16.13. with Heb. 8.11.

2. Sometime for the effect of Chriſt, and of the knowledge and favour of God, both as enjoyable here through faith, and as enjoyable hereafter in the full fruition, when thoſe that ſee now darkly through a Glaſs, ſtall ſee as they are ſeen, and know as they are known. 1 Cor. 13.12. And that effect is the living, joyful, happy ſtate of the Soul, and ſo of the whole man for ever; as it is ſaid, He ſhall live for ever, and he ſhall never die. Joh. 6.51, 58. and 11.25, 26. Which is ſpoken of the Spiritual and Heavenly life, or ſtate of the Soul, here and hereafter joyful and happy, never to have end, but eſpecially of the ſtate both of the body & ſoul together hereafter, and it includes and contains in it both.

1. A continual living in a ſtate of forgiveneſs and acceptance with God, which is a truly joyful and happy ſtate, in which the Soul hath cauſe of real joy and gladneſs; as it is ſaid, Bleſſed is the man whoſe iniquities are forgiven, and whoſe ſins are covered; Bleſſed is the man to whom the Lord will not impute ſin. Pſal. 32.1, 2. Bleſſed is the man who knows the joyful ſound. Pſal. 89.15. And happy is the man who hath the God of Jacob for his help, &c. Pſal. 146.5, 6. A ſtate in which the Soul is paſſed from death to life, and ſhall not come into condemnation. Joh. 5.24.

2. A continual in dwelling of the the Spirit of Life, as a Spring of Spiritual Life and motion toward God, and for him, even the Spirit of God, which is the Spirit of life, and the operation and efficacy of him in the Soul (though not always ſenſibly felt here) as it is ſaid, He that drinketh of the water that I ſhall give him, it ſtall be in him a Spring of living waters ſpringing up in him unto Etetnal life, Joh, 4.14. So as this Spring ſhall never fail him that believeth going on and continuing to believe on the Son of man.

3. A continual ſtate of ſafety from all evil, ſo as to its being deſtructive or hurtful to the Soul, or in due time affective, and a ſtate of Title to, and Intereſt in, yea and injoyment of all that is good, in a firſt-fruits, and by Spirit here, and fully and actually, and for ever hereafter there ſhall no evil happen to the juſt. Prov. 12.21. All things are the believers, 1 Cor 3.21. And all things ſhall work together for his good. Rom. 8.28. Pſal. 25.10. The Lord God is a Son and a Shield, and he will give grace and glory, and with-hold no good thing, &c. Pſal. 84.11.

4, Nor ſhall this happy ſtate be ever taken from him; but though through workings of the fleſh, a man may not be always ſenſible of theſe things, nor have always actual rejoycing while here; yet his ſtate is always ſuch, and ſhall hereafter appear, and be moſt ſenſibly and perfectly ſuch; for this life here begun by Chriſt and by his Spirit, never ſhall terminate or end, but increaſe, and be more full as to the injoyment and perception of it in the abiding believer on the Son of Man, till it be moſt immutably perfect. They that ſeek God ſhall Praiſe him, their hearts ſhall live for ever. Pſal. 22.26. Death ſhall not put an end to this life; when the body dies, the man even then ſhall be in a living ſtate of the Spirit or inner man, in a truly happy and joyful condition, though it appear not upon the body of man, or to the view of the natural man, much leſs ſhall it terminate after death to the Spirit made perfect; for it being with Chriſt, ſhall be in a better ſtate then while here. Phil. 2.21, 23. To be diſſolvd and to be with Chriſt is far better then to be here; much leſs ſhall this life ceaſe, fail or terminate in the ſtate of the reſurrection; for that ſtate is moſt properly and fully called Eternal Life. Mark 10.30. In the world to come Eternal life; becauſe then neither Soul nor Body ſhall die any more; but then,

1. The body ſhall be in an eternally, unchangeably happy and bleſſed ſtate of life, a glorious body, like the glorious body of Christ. Phil. 3.20. Raiſed up in honour, incorruptibility, power and glory, ſo as it ſhall never feel, or be capable of feeling hunger, thirſt, pain, wearineſs, weakneſs, decay, ſickneſs, old age, or any other trouble any more forever: For there ſhall be no more death, neineither ſorrow nor crying, &c. for the former things are paſsed away. Rev. 21.3. with 7.16. 1 Cor. 15.42, 43, 44.

2, The Soul and inward man ſhall be perfect in its knowledge of, conformity to, and joy in God, and in Jeſus Chriſt our Lord; For then we ſhall ſee as we are ſeen, know as we are known: Then that which is perfect being come, that which is in part ſhall be done away. 1 Cor. 13.10, 12. Then we ſhall have fulneſs of joy in Gods preſence, and pleaſures at Gods right hand for evermore. Pſal. 16.12. 1 Joh. 3.2. There ſhall then be no more ignorance or envy, nor ſorrow, nor care, nor whatever may render the Soul in the leaſt defective in its happineſs; but the favour of God and of the Lamb as a clear River of pure waters, pure and immixed, and never failing, ſhall fill it perpetually with all Heavenly and Spiritual fruitfulneſs in every good thing. Rev. 21.4, 11. & and 22.1. Iſa. 11.9.13. Deut. 33.23. Yea,

3. The whole ſtate of the man both in Body and Soul, and with reſpect both to God and Men, a ſtate of perfect freedom from all evil. Nothing in themſelves to treuble or diſquiet, and nothing from without themſelves either of wrath and curſe from God (he ſhall neither inflict any evil upon, or with-hold any good from them; but as one perfectly well pleaſed with them perpetually fill and ſatisfie them with his favour, and bleſſing, afford them his fellowſhip, and the fellowſhip of the Lamb, and whatſoever ſo happy a Spring may pour forth to them; and therefore) neither ſhall any evil befall them, either poſitively, from any man, or from any other Creature, Angel, Devil, or any other thing to moleſt or annoy them; the Devil and all his Inſtruments, their Enemies, and all evil things being for ever removed from out the Creation, or what of it the Saints ſhall have to do with (except ſo as they may look upon and behold their miſeries. Iſa. 66.24. And as the happineſs of the Saints may be ſeen by their Enemies, for aggravating their miſeries. Luke 13.28. & 16.23.) and all other things and perſons filled with good for and towards them, and not with any thing that may in the leaſt be evil and troubleſom to them; nor privatively, for they ſhall be in no danger to looſe any thing of the good they have, or ſhall have: none of thoſe deprivations and loſſes that here afflict and exerciſe them, ſhall they then be capable of being exerciſed and tried with; no more Widdowhood, or loſs of Children, or of Fathers, Mothers, Friends, no loſs of Riches, Honours, Pleaſures, Habitations, Ornaments, or any thing; but what they here loſt or were deprived of, ſhall in a better manner, and more to their comfort be reſtored, if they were ſuch as appertain to the Kingdom, their Relations, Husbands, Parents, Wives, Children, &c. ſhall be reſtored then with Chriſt, though not as ſuch Relations, or as having ſuch dependance then on them, as here; but in a far more perfect, ſatisfying and glorious manner: Nor ſhall any one thing or perſon in the world with-hold from them or any of them any one thing that they may have any need of or good by; ſo that their ſtate then ſhall be a ſtate of perfect life, and that everlaſting, a ſpiritual, and ſpiritually ſenſible and intelligent life, an holy life, an happy and Eternal life, wherein the ſhall have full knowledge of God and his favour, bleſſing righteouſneſs in the full, perfect and perpetual performance of all his bleſſed promiſes, a full and perfect injoyment of the Lamb, and of all the virtues and products of his Croſs and ſufferings, and fellowſhip of his joys and glory, and of and with one another, even all the whole company of them, in the moſt perfectly united, peaceable ſatisfying way and manner for ever; the fulneſs of the Spirit filling them all and every one with all Spiritual excellencies and ſatisfactions for ever, and in that their fellowſhip, with Chriſt and one another they ſhall have an everlaſting full and perfect glory, glorious Kingdom and Inheritance, ſuch as from the beginning of the world men have not heard of, or perceived by the Ear, or the Eye ſeen beſides God himſelf; being the glorious things which God hath prepared for them that wait for him. Iſa. 64.5. A life worthy our moſt conſtant and earneſt ſeeking after, laying hold of and embracing. But now,

Queſt. 4. How ſhall they that believe on Chriſt the Son of man have this Eternal Life?

Anſw. I may anſwer to this diverſly with reſpect to 1. The way to their having it, & 2. The maner of their having it

1. In reſpect of their way they have and ſhall have it.

1. Through ſufferings and death, even as our Lord Chriſt himſelf that way entred into his glory. It is a faithful ſaying (or the word is faithful) for if we be dead with him, we ſhall alſo live with him; And if we ſuffer with him, we ſhall alſo Reign with him; If we, even we, who at preſent believe in him, deny him, he will alſo deny us. 2 Tim. 2.11, 12, 13. Through much affliction we muſt enter into Gods Kingdom. Acts 14.22. No partaking of this life but through death, and that,

1. Through a Spiritual Death, or death in and of our Spirits to falſe life, as to the life of or in ſin; life to the world, and to the Law, as thinking to have life thereby, as in our own righteouſneſs according thereunto. No living to righteouſneſs, and to God, but in dying to ſin, and to the world; ſo as to ceaſe to be ſlaves or ſervants to them, Rom. 6.10, 11. Gal. 6.14. 1 Pet. 2.24. nor is there any living to Chriſt and ſo to God, but through dying to the Law, as to our hopes and rejoycings in our own righteouſneſs according thereunto, Gal. 2.19. And in theſe kinds of deaths there are pains in ſelf-denials: taking up our croſs for Chriſts ſake, Mat. 16.24.

2. Through the bodily Death; for neither is there any entring into the joys and glories of Heaven, and of the life to come, ſo as to the actual full fruition of them but through bodily Death and Grave (except of ſuch as ſhall be found alive at his appearing, 1 Theſ. 4.15, 16.) that ſo we may be made conformable to the death of Chriſt, and be planted therethrough into the likeneſs of his Reſurrection in our body alſo. For the way to this life is alſo,

2. Through the Reſurrection from the dead; otherwiſe, if we ſhould dye in our ſelves to falſe lives, and never riſe up in a true and divine life, we could not have eternal life. The life of Chriſt is a life from the dead, whence he is called the firſt begotten, or firſt-born from the dead, Col. 1.18. Rev. 1.5. and ſo all that ſhare with him therein, are raiſed up to a life from the dead too. Firſt, raiſed up in their ſpirits with him through the faith of the operation of God, Col. 2.12. & 3.1. crucified with Chriſt to ſelf, and fleſh, and ſin, and all falſe life; but yet ſo as they live: yet not they, but Chriſt liveth in them, Gal. 2.20. And then alſo at the great day of Chriſts glorious appearing, their dead bodies ſhall be raiſed up by him, and be made like his. Thence the Reſurrection ſaid to be to thoſe that have done good a Reſurrection to Life, Joh. 5.28, 29. and Chriſt in telling us that they who believe on him ſhall have everlaſting life; once and again adds, And I will raiſe him up at the laſt day, Joh. 6.40.44. as implying that they muſt paſs through death, and be raiſed up again thereunto.

2. In reſpect of the manner of their having it, they have it as they have Chriſt himſelf who is their life, the ground, foundation, authour, and the fountain of it, Col. 3.3, 4. and ſo only in receiving, abiding in, and enjoyment of him, and ſo

1. They have it here in a ſenſe, not in the fulneſs and perfection of the fruition of it; for we are not capable of having it ſo now, and here while we have not Chriſt in Perſon with us: but they have it now,

1. In Chriſt the Heir of it, and the root and ſpring of it, that eternal life that was with the Father, and was manifeſted to us, 1 Joh. 1.2. & 5.11, 12, 13. as they have him theirs, and have union with, and intereſt in him; through whom alſo they have it.

2. In a firſt fruits of the Spirit, and of the Life that is in and by it, and ſo in a begun life or happy ſtate of forgiveneſs, acceptance, ſpiritual quickning, &c, as before ſaid,

3. In the promiſe of the whole, even of the full fruition of it to be had hereafter. God and Chriſt have given it them in his Will and Teſtament, ſo as in believing on the Son of Man, they are made Heirs of it, Tit, 1.2. & 3.7. 1 Joh. 2.25. This is the promiſe that he hath promiſed us, even eternal life, 1 Joh. 2.25, See alſo Gal. 3.29. And ſo they have it

4. In the hope of it, Tit. 1.2. 1 Pet. 1, 3, 4.

2. In the ſtate to come they ſhall have it,

1. Upon their diſſolution and going to Chriſt, in their ſpirits more fully; reſting in and with Chriſt, and being bleſſed, Phil. 1.21.23. Rev. 14.13.

2. Upon their Reſurrection, in the full; perfect, and perpetual poſſeſſion and fruition of it for ever, Mark 10.30. A portion infinitely deſirable, and worthy the looking after; and yet this is the portion of every one that believeth on the Son of Man, without exception. No reſpect of perſons, no difference of ſtronger or weaker believer, as to the future enjoyment or preſent right to, and intereſt in it by and through Jeſus Chriſt. There is neither Male nor Female, Jew nor Greek, Circumciſion nor Uncircumciſion, bond or free; but all are one in Chriſt Jeſus: and if Chriſts, then Abrahams Seed and Heirs according to promiſe, Gal. 3.28, 29. And yet in the rewards to be received in the Davidical Kingdom, or the thouſand years reign at the coming of Chriſt, and before he deliver up the Kingdom to God the Father, and God be all in all, there will doubtleſs be different degrees of Glory and Honour conferred according to mens different works, ſervices, faithfulneſs and fruitfulneſs in their ſervices, and greatneſs of their ſufferings for him; as is hinted in thoſe parabolical paſſages: Be thou Ruler over ten Cities, be thou Ruler over five, Luc. 19.17, 19. otherwiſe it would be all one to ſerve Chriſt little or much here, to be abundant or ſparing in the work of the Lord, contrary to that of the Apoſtle, He that ſoweth liberally ſhall reap liberally: and he that ſoweth ſparingly ſhall reap ſparingly, 2 Cor. 9.6. Though yet a ſhorter work more ſingly done may have equal reward with a larger not ſo ſingly done; as the Parable of the Labourers in the Vineyard, Mat. 20. may ſeem to import. Wherefore Let us be always ſtedfaſt, unmoveable, always abounding in the works of the Lord, knowing that our labour ſhall not be in vain in the Lord, Rev. 20.6. with 5.10. 1 Cor. 6.2, 3. with 15, 24—28.58.

THE conſideration of the two laſt mentioned obſervations, ſhewing the neceſſity and advantage of believing on the Son of Man, as alſo the nature of this believing, is and may be very uſeful upon diverſe accounts. As to

Uſe 1. Exhort and preſs all men to believe on the Son of Man, the Lord Jeſus Chriſt, as declared and ſet forth unto them in and by the diſcoveries, teaching and operation of God and his Spirit vouchſafed to them. And that they may believe on him to liſten to, mind and embrace, and hold faſt the Faith or Doctrine of him, in which is the power, ſpirit, and hand of the Lord moving and enabling to believe: yea begetting in the heart this faith that is ſo neceſſary and profitable for men: For ſaith is of hearing, and hearing is of the word of God; not of every hearing, nor of every word, but of hearing the word of God. From which word, hearing, or the hearing Ear alſo is effected and proceeds, Rom. 10.17. For no man can come unto Chriſt, this Son of Man, unleſs it be given to him of God, unleſs he draws him; and he draws by his teaching men the knowledge of him; whence it is ſaid, every one that heareth and learneth of the Father comes unto him, Joh. 6.44, 45, 65. It is of his own good will that he begets men through the word of truth, to be (of a contemptible vile, worthleſs creature as man hath made himſelf by his ſin) a kind of firſt-fruits of his creatures (a more noble and prime creature to him, a new creature, a firſt-fruits of his future new creation) therefore it behooves men, every one to be ſwift to hear, ſlow to ſpeak, ſlow to wrath, ſlow to murmur and be angry at the word of truth, and the inſtructions, reproofs and counſels of it, becauſe claſhing with the wiſdom and will of the fleſh, the principles, thoughts and practices of the world, and of the wiſe men thereof: but with meekneſs to receive the ingraffed word (the word as God puts and ingraffs it into the heart) which is able to ſave the Soul, being not only hearers of the word, but doers of it as it is working (and ſo God in and with it) to will and to do of good pleaſure, Jam. 1.18, 19, 21. Phil. 2.12, 13. turning at Gods reproofs therein given; from whatſoever in conceit, apprehenſion or opinion we hold or imagine that claſhes with the truth diſcovered in the word and its inſtructions; that we may ſo conceive, judge and believe as that declares and informs us of all things; and from whatſoever in affection, deſire, purpoſe or practice we naturally or through evil principles or cuſtoms affect, deſire, purpoſe or practice diſagreeing with, and reproved by the light and inſtruction of that bleſſed word; that ſo we may obey its counſel and inſtruction, and affect, deſire, purpoſe and practice what it commends and leads us to ſeeking after that, and ſo the wiſdom of God will pour out his ſpirit to us, and make known his words, Prov. 1.22, 23. and ſo hearing, the Soul ſhall live, Iſa. 55.3. there through attaining to know the name of the Lord, the Son of Man, we ſhall be ſtrengthened, framed and have the will ſet to truſt in him, Pſal. 9.10. in meditating in the law and doctrine of the Lord, and exerciſing our ſelves in it day and night, the heart will be fixed to truſt in the Lord, and to make him its hope: Yea, and therein to be rooted, grounded and fixed like a Tree planted by the water ſide: ſo as to abide in the blaſts of temptations, and be fruitful in every good work, increaſing in the knowledge of God, ſtrengthened with all might according to his glorious power to all patience and long ſuffering with joyfulneſs, Pſal. 1.1, 2, 3. Jer. 17.7, 8. Col. 1.10, 11. for the Goſpel of Chriſt (the preaching of the croſs) is the power of God to ſalvation (even from unbelief, and all the power of darkneſs) to every one that believes it, Rom. 1.16. 1 Cor. 1.22, 23. So as that in taking diligent heed thereto, and yeilding up our ſelves to the power that worketh therein, we ſhall be helped and framed to believe on the Son of God; its through his name that men receive power to believe on him, Acts 10.43. and therefore it behooves all men (as they would avoid the periſhing from Gods way, and the everlaſting miſery and deſtruction at the end; and as they would obtain the everlaſting life and happineſs propounded and promiſed) to give ſerious and diligent heed and obedience thereto; who would willingly incur pain, grief and affliction here, or to periſh by hunger, cold, priſon, gallows or the like; and yet theſe things are infinitely ſhort of the evil of periſhing from the preſence of the Lord, and from the glory of his power for ever: Yea, who that is travelling to ſome remote place; where if he go right on to it, he ſhall find great riches, honours or gain, would be willing, or through carefulneſs expoſe himſelf to looſe, and be loſt out of the way, and to wander in a Wilderneſs among bryers, and thorns, boggs, and lakes; yea among wild and ſavage creatures, as ſerpents, lyons, tygers, &c. when in a diligent careful inquiry after, and attendance to ſome faithful direction and guide, he might go right and ſafe, and attain the good propoſed, and miſs that periſhing by hunger, cold, the teeth of the wild beaſts that he is otherwiſe in danger off! and yet that periſhing from the way, and danger of finally periſhing by the ways or means forementioned, are little evils in compariſon of periſhing from Gods way, and by what that periſhing expoſes to! who again that hath proffer and opportunity of being made rich, honourable, living pleaſantly and delightfully for a long time (ſo long ſuppoſe, as was the life of Methuſelah) would willingly refuſe and looſe ſuch enjoyments, and incur anſwerable miſeries! and yet this eternal life which God hath promiſed to give to them that believe on, and follow after the Son of Man, is infinitely more excellent then all the honours, riches, pleaſures, and moſt excellent enjoyments of this world, though they might be enjoyed ſafely, not only ſo long as the life of Methuſalah; but alſo ſo long as from the beginning of this world to the end thereof, without interruption. Oh therefore how concerns it all men to come and believe on the Son of Man; and to that purpoſe to liſten to, and receive the teachings of God concerning him, that ſuch miſeries may be miſſed, and ſuch mercies enjoyed; that they may not periſh in the way, and from the end, but may have everlaſting life!

Ʋſe 2. How doth this then reprove the vanity, folly, pride and wickedneſs of the world, which rejects and puts from them, and matter not to believe on this moſt excellent one whom God to ſuch glorious ends hath raiſed up for us? If it be folly and madneſs in men, who may in hearing their Fathers and freinds good inſtructions in matters of this world; live well and comfortably; have and get yet more of the good things of this world, to maintain them and preſerve them from want and beggery, and make them live in credit and repute; to turn their backs upon ſuch good counſels, and thereby willingly and wilfully through their pride, folly, ſlothfulneſs, love of bad company, or the like, bring themſelves into debt, poverty, priſons; and nothing but a Series of miſeries! How much more is it folly and madneſs for the world, or any of us to neglect Gods word, and Gods Son, and that great Salvation wrought and preached, and brought to us by ſo great and glorious a hand, as that of this Son of Man, being alſo the Son of God, the mighty God and our Saviour; and thereby to deprive our ſelves of ſuch unſpeakable bliſs and happineſs as cannot be conceived, and plunge our ſelves into ſuch miſeries as cannot be imagined? And yet evident it is that ſuch folly and madneſs the world is greatly guilty of: For evident it is that it generally rejects and treads under foot the Lord Jeſus, and the doctrine that declares him, and is left to us by him, in which is included our ſalvation and happineſs, Deut. 32.46, 47. Prov. 4.13. Joh. 12.49, 50. That the world generally ſlights both him and his doctrine, the bleatings of the ſheep, and the lowings of the Oxen teſtifie: that is, the general Atheiſm, Prophaneneſs, Diſorder and Wickedneſs, the falſe Religions and Worſhips generally practiſed, commanded or countenanced, do loudly proclaim it.

Uſe 3. It may alſo provoke ſuch as do believe on the Son of Man, the Lord Jeſus Chriſt, to hold faſt the faith; and ſo their believing on him, and by no means to ſuffer themſelves to be withdrawn therefrom: For let us conſider with our ſelves that

Conſideration 1. If we turn away and fall from our dependance on him, we turn after vain things, and things that cannot profit, becauſe vain, 1 Sam. 12.19, 20. and ſo we deprive our ſelves of all the good in him, and plunge our ſelves into all the miſery that can be incurred by us. For this eternal life being in the Son of Man, Chriſt Jeſus, in departing from him we depart from it, and loſing him we loſe it: and he being the Saviour and Salvation in withdrawing from him we withdraw from it, and lie open to all the evil that the unbeliever may fall into. Nay, indeed better never to have known the way or word of truth, or the holy commandement, or to have had fellowſhip with him, then to turn away again therefrom; for the latter end in that caſe) is worſe than the beginning, 2 Pet. 2.20. Luk. 11.26, 27. For as all that are far from him do and ſhall periſh; So he doth and will deſtroy them who go a whoring from him, Pſal. 73.27. The conſideration then of the certain danger of loſs and miſery; yea, of the greateſt loſs, becauſe of the greateſt and longeſt abiding good, and of the greateſt miſery, becauſe of the greateſt and longeſt continued evill, may move us all with all earneſtneſs to hold faſt the profesſion of the faith, and the exerciſe thereof. And that is one conſideration often urged by the Apoſtles: So in Heb. 10.23, 24, 25, 26, 29, 39. Let us hold faſt the profesſion of the faith without wavering, not forſaking the Aſſembling our ſelves together as the manner of ſome is. For if we ſin wilfully after the knowledge of the truth received, there remains no more ſacrifice for ſin: but a certain fearfull looking for, of fiery indignation, which ſhall devour the Adverſary. For if they that ſinned againſt, ſo as they deſpiſed Moſes Law, dyed without mercy, under two or three witneſſes. Of how much ſorer puniſhment ſhall he be thought worthy, that hath troden under foot the Son of God, and hath counted the blood of the Covenant an unholy thing, and hath done deſpite to the Spirit of grace. It is a fearfull [or terrible] thing to fall into the hands of the living God. And if any man draw back, my ſoul ſhall have no pleaſure in him. As alſo the Conſideration of

Conſid. 2. The exceeding profit and benefit accruing from the holding faſt the faith, and believing on him and the great incouragements we have thereunto. Theſe may more powerfully move us to it. What is there better than ſafety from deſtruction, and the injoyment of Eternal life? in which there is an everlaſting injoyment of God and Chriſt, and of all that is, or can be good and deſirable: and what have we to incourage to it, and aſſure us of it? To that conſider

Encouragement 1. We have to encourage us to this believing and holding faſt the faith, all the Trinity for us, God the Father gave his Son to that end that we might believe on him, and be ſaved, and live for ever, Joh. 3.16. And he fills, ſtrengthens and upholds his Son in, and unto all his undertakings for us, in order to the bringing us to that ſafety and eternal life and happineſs, Iſa. 42.1, 5, 6. Pſal. 89.20, 21, 22. And gives his holy Spirit in and through him, to ſtrengthen and help us therein, againſt all that would harm us, or pull us from it. The Son himſelf, or Word is for us in all he hath done and ſuffered; and in all he now doth in heaven or earth: in his mediation and interceſſion with God for us, and in his government of the World in the name and power of God about us, and his ordering of his providences to us. Joh. 14, 2, 3, 18. and 16.33. and diſpences his Word and Spirit to that purpoſe to animate and hearten us thereunto; and therein is working in us the works of God, for us, even what he requires of us. Joh. 14.16, 17, 26. and 16.13, 14, 15. And the holy ſpirit encourages us by his word and by his heavenly and powerful working in us therewith; and gives us all motives and inducements that may be with exhortations; counſells, promiſes, &c. to perſwade and ſtrengthen us. And what ſhall we ſay to theſe things! If God be for us herein, who is he that is againſt us? Or what is there that can be preſented to our view, that may ſo much diſcourage us, as the conſideration that God (both Father, Son, and Spirit,) are for us, may encourage us, and hearten us, Rom. 8.31, 32, 33. 1 Joh 5.6, 9.

Encour. 2. Having God for us, we have his creatures the beſt of them, and all that are on Gods ſide to encourage us too. We have the holy Angels to protect and defend us therein. Pſal. 34.7. and 91.11, 12. Heb. 1.13, 14. This they will do for us while we are here; and when we go hence, they will carry us up to Chriſt, or into Abrahams boſome, to be at reſt with Chriſt and his holy ones Luk. 16.22. We have the holy Apoſtles and Prophets: and ſo the Spirits of juſt men made perfect for us, both to encourage us by their teſtimonies, inſtructions, provocations, and all means uſed in their writings, left on Record for us; animating and heartning us in believing on the Son of man; and by their own practice and examples in all ages we have in them a cloud of witneſſes going before us as a guide to us, all witneſſing to this. That the juſt ſhall live by faith; and ſhewing us by their examples how to exerciſe it and live by it. Heb. 10.38. with 11 throughout, and 12.1. and we have the living Saints; the holy men led by the ſpirit of God to encourage and hearten us on. For whatſoever difference there may be among ſuch in any by-opinions or apprehenſions; yet they all agree in this, That he that believeth on the Son of man, the Son of God, is in a good and right way, in the certain way to happineſs; and ſhall in holding faſt, and not turning therefrom, be ſure not to fail of it, and we have their prayers for us, that we may therefore hold faſt and go on to the end, with manifold provocations, by word, writings and examples to it. Yea, and many of our enemies too, though they hate us for the the thing it ſelf, as practiſed by us; yet they preach and approve what they hate, in their doctrines and declarations; even as the Jews approve and magnifie thoſe Scriptures which hold forth what the Chriſtians belie •• though they believe not what is in their own Scriptures, Joh 5.45, 46. and 10.34. Yea, and we have all Gods providences therein working together for us, all things working together for good to them that love God, all the paths of the Lord, mercy and truth to them that keep his Covenant and his Teſtimonies, Pſal. 25.9. Rom. 8.28. Yea all things ours. Whether Paul, or Apollos, or Cephas, or the World, or life, or death, or things preſent, or things to come, all are ours, if we be Chriſts, as Chriſt is Gods, 1 Cor. 3.21, 22, Gal. 3.29. and therefore great encouragement have we to hold faſt faith, and go on, believing in the Son of man, the Son of God.

Encour. 3. The great profit and benefit propoſed to be received and injoyed in beleiving on him, both the avoiding and eſcaping ſo great miſery as periſhing; and the greatneſs of the good things contained in the eternal life to be injoyed, a great recompence of reward: Therefore caſt we not away our confidence; it's life, a Kingdom, yea, Eternal life, and an everlaſting Kingdom, the Kingdom and Glory of our Lord Jeſus Chriſt, an eternal weight of glory. Heb. 10.36. 2 Theſſ. 2.14. 1 Pet. 5.10. 2 Cor. 4.17, 18. Yea, and

Encour. 4. All the aſſurances given us of the certain fulfilling of what is ſaid herein; certifying us that we ſhall not periſh but have Eternal life; in ſuch believing are ſtrong Encouragements to us worthy to be minded by us. As to ſay

1. We have Gods promiſe for it. God, that cannot lye, hath promiſed Eternal life to the believer, Tit. 1.2. 1 Joh. 2.24, 25. And faithfull is he that hath promiſed, and he will perform it, Heb. 10.23. And if we would truſt an honeſt man upon his word or promiſe, may we not much more truſt God?

2. We have the oath of God. That by two immutable things, in which it is not poſſible that God ſhould lye, [namely his promiſe and his oath] we might have ſtrong conſolation, that flee for refuge to lay hold on the hope ſet before us; ſeeing therein appears the immutability of his counſel. Heb. 6. 17, 18. By my ſelf have I ſworn (ſaith the Lord to Abraham, and in him to his ſeed, them that are Chriſts, Gal. 3.29) that in bleſſing I will bleſs thee, and in multiplying I will multiply thee, Gen. 22.16. Heb. 6.13. And if we believe men upon their ſolemn oaths, ſhall we not much more believe God, when to confirm our faith he adds his oath to his promiſe, ingaging himſelf thereby to the performance.

3. We have manifold evidences of Gods truth, and the truth of his Word, in which theſe things are covenanted and promiſed: all that evidences Gods truth and faithfulneſs in making good his words, increaſes this aſſurance; and that's much, as, the caſting off the Jews for their Idolatry and unbelief, according to what, or ſo far as, Moſes and the Prophets long ſince fore-ſignified. Deut. 31.17, 18. & 32.21, 22. & 30.1. with Rom. 9, & 10, & 11.11. The calling and bringing in us Gentiles to be his people, which was propheſied off long before, while we were all worſhippers of Idols and Devils. Yet God hath made good this againſt all appearing probability; even then, when that one Nation that had the Oracles of God, and boaſted themſelves to be his people, and to have him for their God, and he a greater God than all the gods of the Gentiles; was for their ſins rejected, ſo as to have their City ſackt and burnt, their Land laid waſt, their people deſtroyed by famine, peſtilence, ſword, and led captive into all lands, and that by thoſe who oppoſed the Lord, his word, and ways; and were ready to attribute all their ſucceſſes to the ſtrength of their Gods or Idols, and the ruine of their enemies to the weakneſs of their God. Judg. 16.23, 24. 2 King. 18.33. and 19.22. Yet even then by the preaching of the Apoſtles, a few deſpiſed perſons, he got himſelf the victory over them, and brought in the Gentiles againſt all the malice of the Devils and thier worſhippers to confeſſe him and his oracles the holy Scriptures. Many other things might be noted to confirm the truth of the Scriptures; as, (but I ſhall note it as another ground.)

4. The raiſing up Jeſus, and ſo ſending us his own Son, his only begotten (according to the promiſes and prophecies that fore-went of him) to be our Saviour, the light to lighten us Gentiles, and to be his ſalvation to the ends of the earth, Act. 13.32, 47. and 26.22, 23. with Iſai. 42.1, 6. & 49.6, 7, 8. And he was diſcovered to be the Son of God, by the teſtimony of the Scriptures of the Prophets, by his own miracles and doctrine, by the voyce of God, and by the Spirit of holineſs in the reſurrection from the dead. Joh. 5.36, 37, 39, and 20.31. Rom. 1.3, 4. He, as given of God for us, and giving himſelf to be the ranſome of our ſouls, the propitiation for our ſins; the peace-maker and reconciler of us to God, is an evident witneſs and aſſurance of the love and faithfulneſs of God to us; and that in our believing on him, he will be to us the Author of eternal ſalvation, and everlaſting life. Iſai. 55.4. 1 Tim. 2.6. Heb. 5.7.9. Having not ſpared his own Son, but delivered him up to death for us all. How ſhall not he with him freely give us all things? Rom, 8, 32.

5. The holy Spirit given us, as an earneſt of the inheritance; both as gifting the Apoſtles and believers at firſt with extraordinary and moſt uſefull gifts; inabling them to work miracles, wonders and ſigns (according to the fore-ſayings of the holy Prophets, Joel 2.28, 29) in the name of Jeſus; witneſſing therein to him, and to the truth of his doctrine; and alſo as inlighting the mind, renewing the heart, and aſſuring the conſcience, by his divine and heavenly operations (in which we have included thoſe three witneſſes on earth, mentioned in 1 Joh. 5.7, 8. The Spirit inlightning and gifting, the water waſhing and cleanſing and the blood p •• ging and pacifying, and ſo the ſpirit by all aſſuring the conſcience) give aſſurance of Gods truth and faithfulneſſe in making good his promiſes for ſaving the believer from periſhing, and giving him Eternall life.

Having therefore ſuch motives and incouragements to believe, and ſuch aſſurances of welfare therein. How ſhould we not be ſtrengthned to believe on him, and to follow on to believe yet more and more ſtrongly againſt all temptations and oppoſitions; uſing all means with diligence that may ſtrengthen us hereunto? As,

Direction 1. Mind we, and take heed to the word of faith. The Goſpel, which as it is the word of faith, and the means of believing on him at firſt. So it is the means too, to nouriſh and ſtrengthen the believing on him. The power of God to ſalvation, to them that do believe, to ſave them from falling from their faith, Rom. 1.16, 1 Pet. 1.5. The nouriſhing doctrine and uſefull for growth, as well as the ſeed of divine regeneration. 1 Pet. 1.23. with 2.2. 1 Tim. 4.6. Taking heed thereto. Let us alſo

Direct. 2. Obſerve and wait upon God in his Ordinances annexed to, and for the furtherance of the Goſpel, wherein the Lord and the grace preached in him, are witneſſed and preached to us, and to be ſought for of us; and which areas ſeals and aſſurances alſo from God, ſome of them of his truth and faithfulneſs. Thus the diſciples are to be taught to obſerve all things commanded of Christ to his Apoſtles, Matth. 28.20. And the Apoſtle mentioning the prevalency of the ſpirit of deluſion upon the unbelievers or turners from the faith exhorts the believers to ſtand faſt and to hold the traditions which they had been taught either by word, or by Epiſtle. Such as the Ordinance of the Supper, in which the Apoſtle delivered to them what he had received of the Lord. 1 Cor. 11.23. And the aſſembling of themſelves together. Heb. 10.25, &c. as ways wherein they might wait upon God, to preſerve them from the like evill falls, and the influences of ſuch deluſions, 2 Theſ. 2.10, 11, 12, 15. with, and in all crying and praying to the Lord to maintain and increaſe our faith. Luke 17.5. Yea, and

Direct. 3. In all, look we diligently to, and upon, and ſo conſider Jeſus as lifted up in the Goſpel and it's Ordinances; like as the Brazen Serpent was by Moſes upon the Pole; that ſo in beholding the fulneſs of grace and truth in him, the love wherewith he hath loved us, and which he hath teſtified to all, and more eſpecially to thoſe that are his diſciples and followers; the promiſes promiſed in him, with his ability and faithfulneſs to obtain them for us and bring about the accompliſhment of them to us, and his ingagement to do all for, and in, and unto ſuch as depend upon him, and his ſufficiency for it, and faithfulneſs ſhewed already both to his Father and to us in his ſufferings and ſacrifice, we may be incouraged and ſtrengthned to hold faſt and go on in believing on him, Heb. 3.1, 2, and 12.1, 2. So the Apoſtles ſet him before believers, to confirm and ſtrengthen them in believing on him, Col. 2.2, 3, 9, 10, 1 Joh. 5.11, 12, 13. And to that purpoſe, is the whole Epiſtle to the Hebrews, and other places.

Direct. 4. Yield we up our ſelves to the teachings and operations of his grace and ſpirit in us; To turn at his reproofs, and walk in his ways; in the exerciſe of our ſelves, in all ſobriety, righteouſneſs and godlineſs in this preſent World looking for the bleſsed hope; for to be ſpiritually minded (or the minding of the ſpirit) is life and peace, Rom. 8.6. And he th • ſoweth to the ſpirit, ſhall of the ſpirit reap life everlaſting. Therefore let us not be weary of well doing, for in due time we ſhall reap if we faint not, Gal. 6, 7, 8, 9.

Uſe. 4 THoſe two Obſervations alſo about the neceſſity and benefit of believing on Chriſt, may ſerve to admoniſh and warn us of diverſe things. As,

1. To take heed leſt there be in any of us an evil heart of unbelief, in departing from the living God; but rather (as a way to prevent it) to exhort one another, while it is called to day: and ſo alſo to encourage one another, Leaſt any of us be hardned through the deceitfulneſs of ſin. Heb. 3.12, 13. And let us take this heed both every one for himſelf, and all of us for one another. Love to our ſelves may lead us to the former, and Charity to others will lead us to the latter. For the former of theſe, it's needfull to mind what hath been ſaid above in the motives and incouragements to believe, and the means to be uſed for helpfulneſs therein. To which I ſhall add

1. Take heed to the things heard in the Goſpel, Leſt at any time we let them ſlip, and grow forgetfull of them. For the forgetfulneſs of God and Chriſt, and of the things ſaid of, and by them, lead to withdraw from them, and ſo to neglect and fail of his ſalvation. Heb. 2.1, 3. Thus it's noted that Iſraels forgetfulneſs of God, and of his word and works uſhered in their Apoſtacy from him; as is implyed Pſal. 106.12, 13. Where, after they are ſaid to have believed his word, and ſung his praiſes. It follows, That they ſoon forgat his works, and waited not for his counſels, as the inlet to their Apoſtacy, and their afterward not believing in him for his ſalvation. See the ſame implyed, Deut. 32.15, 18. Whereas, the keeping in mind what, and how we have heard in the Goſpel, is the way to be ſaved and preſerved by it in the faith, if we have heartily believed, and not in vain. • Cor. 15.1, 2, 3. Be we not therefore forgetfull hearers of his word (in which alſo his mighty and famous works are remembred and recorded) but doers of it, not deceiving our own ſouls. Jam. 1.22, 24. And to that purpoſe alſo

2. Take heed of forſaking the aſſemblings of our ſelves together to exhort and ſpeak to one another, and ſo to hear and be minded of the name of the Lord. Heb. 10.24, 25 with 3.13. Mal. 3.16. And ſo to uſe and wait upon God in his Ordinances and appointments, delivered to us to exerciſe our ſelves in, as before was ſignified. 2 Theſ. 2, 15.

3. Take heed of high mindedneſs, and conceits of our being ſo ſure as that we cannot miſcarry, and God may not caſt us off, or harden us, though we walk never ſo careleſly. Be not highminded but fear, beholding the goodneſs and ſeverity of God, to them that fell ſeverely, and to them that believe, goodneſs, if they continue in his goodneſſe; otherwiſe they alſo ſhall be broken off. Rom. 11.20, 21, 22. Pride goes before deſtruction, and a haughty mind before a fall. Prov. 16.18, 19. The conceiting our ſelves rich, and increaſed with goods, and wanting nothing, lays us open to luke-warmneſs and lazineſs; and ſlothfulneſs caſts into a deep ſleep, &c. Rev. 3.13, 14, 15, 16. Prov. 19.15.

4. Take heed of falſe Prophets, and Deceivers, that confeſs not Jeſus Chriſt come in the fleſh; but pretending to teach us higher things, and to lead us into a higher ſafer condition, than in only depending and believing on Chriſt and on God in him: and ſo into more equality with God and Chriſt undermine the ſimplicity in Chriſt Jeſus, and ſeduce therefrom, by inticing words, as the Serpent did Evah from her obedience. For many that way have been corrupted from the faith, while they have been made to believe they could not be corrupted, at leaſt ſo as to a total and final falling therefrom. Mat. 7.15, 16, and 24, 4, 5.24, 25. 2 Cor. 11.2, 3. Col. 2.4.8.16.18, 1 Joh. 2.18, 19. 2 Joh. 7, 8, 9, 10. 2 Tim. 2.18.

5. Take heed of the World, and of the love of it: for that, if loved, will choke the ſeed of the word, and ſteal out the love of God from the heart, and lead us to fall away from Chriſt. 1 Joh. 2.15, 16, 17. Matth. 13.22. Luke 21.34, 35, 36.

6. Take heed of indulging any corruption, and walking after the fleſh in any of it's luſts or affections. For to be carnally minded is death, and deads the heart to Chriſt, and the things of Chriſt. And therefore, If believers walk after the fleſh, they will dye. Rom. 8.6.13.

7. Take heed of too earneſt eying or looking upon diſcouragements; as our ſinfulneſs, ignorance, weakneſs, witheredneſs, unfruitfulneſſe, the troubles of this World, Gods corrections, and the like; with a neglect of minding the help in Chriſt for us, and the incouragements there-againſt. But caſting away every weight, and the ſin that eaſily beſ • ts; let us run with patience the race ſet before us. Looking off from other things unto Jeſus, and conſidering him who endured ſuch contradictions of ſinners, leaſt we be weary, and faint in our minds. Heb. 12.1, 2.3. But for this, ſee more in my Balaams Wiſh. Pag. 89.90, 91. And in the Penitent Prodigal, or Gods Gracious Reproof. Pag. 209. 210.

And indeed that Univerſal Particle whoſoever, here uſed in the Text: when he ſaith, that Whoſoever believeth might not periſh, but have eternal life, is of ſingular uſefulneſs to be conſidered againſt ſuch diſcouragement, and the temptations thence to withdraw from Chriſt, and from dependance on and confidence in him; for it takes away all reſpect of perſons, and ſignifies Chriſts impartiality, and his irreſpectiveneſs to any other thing than what is contained in the believing on him, in his ſaving from periſhing and giving life eternal. Suitable to that ſaying of the Apoſtle, Now perceive I of a truth, that God is no reſpecter of perſons, but in every Nation, he that feareth God and worketh righteouſneſſe is accepted of him: with which agrees Rom. 2.6.11. and 3.22, 23, 24, 25. Gal. 3.27, 28. God hath opened a door of life and righteouſneſs in Chriſt for all men; and all the earth are invited by him to enter it; and whoſoever duely enters it, finds entertainment. Pſal. 100.1.4. Ioh. 6.37. If any man who, or whatſoever believe on, that is, accept of, ſubmit to, and depend on Chriſt; it's no matter what he is otherwiſe in himſelf, whether great or ſmall, old or young, Jew or Gentle, greater or leſſer ſinner before converſion to him. Yea, whether rich or poor, wiſe or fooliſh in reſpect of natural parts, or wordly and humanely acquired ſcience; whether exerciſed with more or fewer temptations, more or leſs inclined naturally to any luſt or corruption, ſinfull affection or paſſion, more quick or dul of apprehenſion, in a word, what ever a man be in, and of himſelf, or after the fleſh, that is not conſiderable, as cauſing or hindring his acceptance with God, provided that he believe on Chriſt with ſuch a believing or exerciſe of faith in him, as in which he is kept in obedience to him, ſo as not to walk after the fleſh, but after the ſpirit It's not conſiderable here what a man was or what he did, how he walked or lived before he came to, and cloſed with Chriſt. For neither for his better walking, then is he more acceptable now, his righteouſneſs then being ſuch as could not juſtifie him in whole, or in part, nor his worſer walking then, makes him leſs accepted now; his former unrighteouſneſs being not at all now mentioned againſt him. For it is wholly forgiven and blotted out in his coming into Chriſt, and heartily cloſing with, and believing on him. Nay, no former failings or falls after the hearing of, or believing on Chriſt (though hindring and diſturbing a mans reſt and peace for the time, and procuring chaſtiſements, yea, depriving of much good to a mans ſelf, and uſefulneſs to others, while continued in, yet) being ſeen, confeſſed repented of, and turned from, to the believing in, and exerciſe of faith in Chriſt again, ſhall hinder his ſalvation, and the injoyment of eternall life by and through him; it being the good will of God, That whoſoever believeth on him (yea, though ſometimes he hath not believed, or hath failed or turned aſide out of the way of believing on him) ſhould not periſh, but have Eternal life. To this agrees that of Samuel to Iſrael, when they had many ways ſinned againſt him, after he had made them his people; and had to all other their former ſins added that ſin of rejecting not only Samuel from being their Judge and Governour, But God himſelf alſo from being their King. Though (ſaith he) ye have done all this wickedneſs, yet turn not aſide from following the Lord— For the Lord wil not forſake his people (any that ſtill own and follow after him, ſeeking forgiveneſs, mercy, and bleſſing of him only) for his great names ſake; becauſe it hath pleaſed the Lord to make you his people. 1 Sam. 12.19, 20, 21, 22. To the ſame purpoſe alſo the Apoſtle John. 1 John 1.9. If we confeſs our ſins, he is faithful and juſt to forgive us our ſins, and to cleanſe us from all unrighteouſneſs. And, If any man ſin, we have an Advocate with the Father Jeſus Chriſt the juſt (or righteous one) who is the propitiation for our ſins, & for the ſins of the whole World. 1 Ioh. 2.1, 2. Not as incouraging any man to ſin, but as preventing mens ſinning, and the worſt and moſt deſtructive way of their ſinning; namely, in departing from Chriſt, and from atten • ing to, and believing on him for ſalvation; becauſe they find ſin in them warring againſt them: yea, or becauſe not duly watching and warring againſt it, they have actually ſinned and defiled themſelves thereby, and made their caſe ſuch, as that they ſtand in greater need of his mercy and ſalvation. Remember we this then, that it is the gracious end of God in ſending Chriſt, delivering him to death, and raiſing him up again from the dead, and exalting and glorifying him; and the great undertaking and buiſineſſe of Chriſt. The great end unto which he dyed, and unto which he now ever lives; that whoſoever believeth on him, ſhould not periſh, but have everlaſting life. Look we not therefore upon our ſelves to ſee what we are (as thinking to gather incouragement to hope from what we are) in our ſelves out of him or without him, or as diſcouraging our ſelves by po • ing upon our ſelves, and the evils in us or befalling us, but mind we only Jeſus Chriſt in all conditions, as the only needfull and perfect way and mean to all true reſt and happineſſe; as without whom the beſt are too bad to be ſaved from wrath and admitted into the Kingdom of God; There being no other name given under heaven, either of thing or perſon, whereby we muſt be ſaved, but only his. Act 4.11.12. and in, and by whom the pooreſt, and meaneſt, ſinfulneſſe, and unworthi • eſt may and ſhall be ſaved, believing on him. And indeed, this Phraſe, That whoſoever believeth on him may or ſhould not periſh, &c. Shews both a neceſſity for the beſt to believe on him, as implying, that none is ſufficient to keep himſelf from hell and deſtruction, or to climb and aſcend up to heaven and happineſſe; but need to be ſaved from the one, and advanced to the other by him, in taking heed to, leaving and relying on him; and ſo only, and no other way the wiſeſt, ſtrongeſt, and moſt righteous (even by his wiſdom, righteouſneſs, mercy and grace) may be ſaved: and alſo, that by him, the worſt and unworthieſt believing on him may be ſaved and live (ſuch the ſufficiency and perfection of grace that is in him) through his ſufferings, ſacrifice & mediation. Therefore I ſay, neither are we to lift up our ſelves in our ſelves, or in any thing of or after the fleſh, to the neglecting him, as if we were therein or therfore Lords, and need not come or be beholden unto him; or as if we had leſſe need of living in, or depending on him, nor yet ſo to grieve over or diſcourage our ſelves by our unworthineſs, or any poverty or ſinfulneſs in, or of our ſelves, as if the grace in him was too ſcant • y to help or ſave us. But knowing his ſufficiency for all, and freeneſs and openneſs to all cleave we with purpoſe of heart to him, believing on him, and not fearing. But again,

2. From the deſcription given in the former Obſervation of this believing on the Son of man, we may further admoniſh and be admoniſhed. To take heed of reſting in a falſe and pretended believing on him, which is not indeed and in truth the believing on him here ſignified. A man may think himſelf to be ſomething therein, when he is nothing, and ſo deceive himſelf. And many ſo deceive themſelves (the heart being deceitfull above all things.)

1. By taking an external profeſſion of the faith, or of believing in God, and on Jeſus Chriſt his Son, for a real and hearty believing on him. Many profeſſe themſelves to know God, who yet indeed deny him. And many profeſſe to believe on Jeſus Chriſt, who yet in their lives proclaim that they neither know him, nor regard him, much leſſe have their faith in, and dependance on him. Tit. 1.16. Not every one that ſaith to, or of Chriſt, Lord, Lord, is ſuch a one as believes on him ſo as to be ſaved from periſhing, and to have or obtain eternal life, or enter into Gods Kingdome. But they that do the will of God that ſent him; that ſo believe the Teſtimony of God concerning, him as indeed to receive him for their Lord, and depend on, and obey him. Matth. 7.21, 22. Many this way deceive themſelves indeed no evill liver, no fornicator, no blaſphemer, no drunkard, no coveteous perſon, or the like, believe on Jeſus Chriſt; however they may ſay, They believe in God the Father Almighty, maker of Heaven and Earth, and in Jeſus Chriſt his only Son our Lord, for if they did, they might have eternal life, and ſo enter Gods Kingdom; whereas the Scripture ſaith, and often aſſures us, that no ſuch ill liver ſhall do ſo. 1 Cor. 6.9, 10. Gal. 5.19, 20, 21. Epheſ. 5.3, 4, 5, 6. Rev. 21.8 & 22.15.

2. By taking every ſuch profeſſion of the faith of him, and of believing on him, as in which men preach and profeſſe him, and find ſome good effects follow thereupon among men, to be the believing on him here ſpoken of. Whereas, many ſhall ſay in that day, when Chriſt comes, Have we not preached in thy name, and in thy name caſt out devils, and done many wonderful works? To whom yet Chriſt ſhall ſay and profeſſe, I never knew you, depart from me ye workers of iniquity. Matth. 7.22, 23. Many may ſee and ſay many excellent things of him, as Balaam did of Iſrael, and do many things in his name, as Judas did, and yet not be believers on him, becauſe not obeyers and followers of his heavenly Counſels and inſtructions.

3. By taking any zealous way of profeſſion of Religion and care to perform and practice duties for a believing on Chriſt; whereas there may be much zeal and ſtrictneſs in profeſſion, and for performing duties, when yet Chriſt is not known or underſtood, and his grace not perceived or received, but oppoſed; much leſſe lived and depended on; but the life of mens own hands found and lived upon. As it's ſaid, Iſai. 57.10. As the Jews who were Zealous for the Ordinances of Moſes, and the external and and lighter matters of the law, were yet ignorant of and neglected faith, judgement, mercy and the love of God, and ſuch like greater and weightier matters of the Law. Matth. 23.23. Luk. 11.42. So may it be, and is with many Chriſtians by profeſſion. Many of them that are ſtrict and zealous for outward Obſervations, Ordinances, Faſtings, Prayers, Walkings, Sabbaths; Yea (as Paul in his Pharaiſiſme was) blameleſneſs of converſation in things commanded for matter of practice among men, and in Religious exerciſes; yet are void of the true knowledge and faith of Chriſt, and the great things of his grace, ſo as not to live thereupon. Many in whom their zeal, and frames and works ſpring not from faith in Chriſt, but from other principles, as a deſire to be ſaved, with a thought that they muſt be ſo upon the merit or account of their own good works, as is to be ſeen among many Papiſts and others: and ſuch may be ſaid to be of works, rather then of faith, and ſo far from being heirs of eternal life, that they are under the curſe, Gal. 3.10, 11, 12. Rom. 4.4.

4. By taking a faith or dependance partly on Chriſt, and partly on other things or objects joyned with Chriſt, as grounds of their hope and confidence to be this believing on him, to which the promiſe is made, as Chriſt and the Law; Chriſt and the Pope, or other men, Chriſt and riches, Chriſt and our own wiſdome and policy, &c. Thus was it with the Galathians in their perverted ſtate, they joyned Moſes and Chriſt together, law and faith together, as the ground of their hope, and expectation. Gal. 1.6.7. and 3.2, 3. and 4.9, 10, 11. And ſuch is the evil of men when they make their own righteouſneſs good frames and doings a ground of their confidence with Chriſt, and not Chriſt only the root and ſpring of all their goodneſs, and ground of their confidence. And ſo it's an evil of like nature to truſt in uncertain riches; the friendſhip of this World, the authority and power of man or our own policies (yea its a ſin when but for a comfortable livelihood or ſubſiſtence here) withdrawing from, o • not ſingly depending on Chriſt, and God in him. 1 Tim. 6.17. Ier. 9.23, 24. Pſal. 62.9, 10. and 146.3, 4. Prov. 3.5.

5. In a word, by taking any relyance on God and Chriſt, wherein the heart is not from the belief of Gods teſtimony carried up to Chriſt, and God in Chriſt to depend on him and to be guided and governed by him, to be that believing on him. Such a relyance and ſtaying upon God without that dependance on, & ſubmiſſion for guidance to him, the Prophets ſometimes tax Iſrael with as a falſe & deceitful truſt and confidence. Iſai. 48.1. Mich. 3.10, 11. Ier. 7.4, 5, &c. And all ſuch relyance is falſe, though it look back to what God hath done in and by Chriſt formerly; or to any preſent teſtimony of his mercy and goodneſs, which lead to love, and ſubmit to him as well as, (and not without them) to expect help from him. For this believing on the Son of man is a ſingle hearty belief of Gods Teſtimony concerning Chriſt ſo, as to like, come and ſeek to, reſt and depend upon him, as the ſole, full, compleat, and perfect Saviour in all things, and in all caſes and conditions, in liſtening to, and obeying him in his wholeſome counſels and inſtructions; and as the full ground and foundation of our expectation of Gods help and ſalvation in ſuch a way of obeying him. And ſo He and He only, and upon his own account (that is upon account of what He is, hath done, is doing • and is become with God for us, and is made of God to us) is to be believed on.

1. For all forgiveneſs, pardon of ſin, and juſtification therefrom; as it's ſaid, Through this man is preached to you the forgiveneſs of ſins; and by him all that believe are juſtified from all things from which they could not be juſtified by the law of Moſes, Act. 13▪ 38, 39. And he is ſet forth for a propitiatory through faith in his blood for the remiſſion of ſins that are paſt, through the forbearance of God. Rom. 3.25. and being juſtified through his blood; much more ſhall we be ſaved from wrath. Chap. 5.9. And in him we have redemption through his blood the forgiveneſs of our ſins. Eph. 1.7. Col. 1.14.

2. For all acceptance with God in our acceſs to, and ſervice of him as alſo all our liberty thereto we have through him. He hath made us accepted in his beloved, Eph. 1.6. And having liberty or boldneſs to the holy of holies by the blood of Jeſus, by a new living way which he hath conſecrated through the vail his fleſh, and having an High Prieſt over the Houſe of God. Let us draw nigh with true hearts and full aſſurance of faith, having our hearts ſprinkled from an evill conſcience, and our bodies waſhed with pure water let us draw nigh, as believing our welcome, and with full aſſurance of faith, as in reſpect of the truth of the faith believed; ſo alſo in reſpect of confident expectation of acceptance, coming with ſuch truth of heart, ſprinkling of conſcience, and waſhing of our body as grace requireth and worketh. Heb. 10.19, 20, 21, 22. And ſo, our Spiritual ſacrifices are acceptable through Jeſus Chriſt. 1 Pet. 2.5. For Chriſt is made to us of God righteouſneſs. 1 Cor. 1.30.

3. For all ſpiritual bleſſings in heavenly things for our comfortable and acceptable walking with God here in this life, and uſefulneſſe towards men. As for inſtance.

1. For all light and knowledge of God, and underſtanding in all things. He being come a light into the World, that whoſoever believeth on him might not walk in darkneſs, but ſee the light of life. Joh. 8.12. and 12.46. Pſal. 34.5. He will teach us his ways. Iſa. 2.3.

2. For all wiſdom, for making a right and profitable conſtruction and uſe of Gods truths and providences, and for chuſing the good and refuſing the evil: and ordering our converſations aright before him and towards others, improving all providences, mercies, chaſtiſements and occurrences to the right and beſt advantage, and acting wiſely in all things. Jam. 1.5. Col. 4.3. and 2, 3. Pſal. 144.1. He being made of God wiſdome to us. 1 Cor. 1.30.

3. For all ſanctification and holineſs. The ſubduing of corruptions, renewing of our minds, hearts and ſpirits; and conforming us unto God. Chriſt is made unto us of God, holineſs, or ſanctification. 1 Cor. 1.30. Ye are ſanctified in the name of our Lord Jeſus Chriſt, and by the ſpirit of our God. 1 Cor. 6.11. Sanctified by the faith that is me, ſaid Chriſt. Act. 26.18.

4. For all ſtrength to walk with God and in his ways, againſt all diſcouragements and difficulties; and to bear and indure all troubles and exerciſes that he orders to us. I am able to do all things through Chriſt, that ſtrengthneth me. Phil. 4.13. He ſhall ſtrengthen them in the Lord, and they ſhall walk up and down in his name. Zach. 10.12. Be ſtrong in the grace that is in Chriſt Jeſus. 2 Tim. 2.1. who is made unto us of God redemption.

5. For all peace of conſcience, and quiet of mind and ſpirit, He is our peace. Eph. 2.24. and being juſtified by faith, we have peace with God, through our Lord Jeſus Chriſt. Rom. 5.1. And theſe things have I ſpoken, ſaith Chriſt, that in me ye might have peace. Joh. 16.33.

6. For all joy and conſolation in our hearts and ſpirits from, and in God. That ye may be filled with joy and peace in believing. Rom. 15.13. By Chriſt we have acceſſe into the grace of God, in which we ſtand and rejoyce in hope of the glory of God. Yea, we joy alſo in tribulations — and not only ſo, but we joy alſo in God through Jeſus Chriſt, by whom alſo we have received the atonement. Rom. 5.2.3.11. And ſo.

7. For all hope in, and confidence toward God, and for the performances of his gracious promiſes. Thence he is called our hope. 1 Tim. 1.1. Ieſus Chriſt our hope, and Chriſt in you the hope of Glory. Col. 1.27. in believing— ye may be filled with hope through the power of the Holy Ghoſt Rom. 15.13.

8. For all uſeful gifts by which we may be fitted to be uſeful and profitable in our Generation, in that place, of the body of Chriſt, in which he ſets us: For it is he who being aſcended up on high, gives gifts unto men, diſtributing to every one according as he will. Epheſ. 4.7, 8, 11.

4. For all ſupplies alſo of outward mercies, neceſſary for our preſent ſubſiſtance here, ſo as we may ſeek after, wait upon, and walk with God cheerfully and comfortably, and be uſeful to and among men. My God will ſupply all your needs according to the riches of his glory by Jeſus Chriſt. Philip 4.19. All the promiſes of God are in Chriſt, yea, and in him Amen, to the glory of God. 2 Cor. 1.20. And the promiſes of God are ſome of them, for the life that now is. 1 Tim. 4.8. Therefore the living God is to be truſted in through Jeſus Chriſt, and upon his account for all things, which he knows needful for us in this life alſo, and not uncertain riches, 1 Tim. 6.17, 19. Whether food, raiment, counſel, courage, health, friends, or what elſe he may ſee good for us; with ſubmiſſion to his wiſdom and will; and ſo,

5. For outward defence and ſafety, in our ways and ſervices; not coveting after, or truſting in mans friendſhip and defence. Pſal. 146.3, 4, 5, 6. So Ezra was aſhamed to ask a Guard of the King to ſecure him in his way to Jeruſalem, but ſought it of God; having ſaid to the King, That the hand of the Lord is for good to and with them that ſeek him; but his power and wrath againſt them that forſake htu • . Ezra 8.22. And Chriſt ſending out his Apoſtles, incouraged them to believe on him for ſafety in his work, telling them; All power in Heaven and Earth is given unto me; and lo, I am always with you to the end of the world. Mat. 28.18, 20. Let our converſation therefore be without covetouſneſs, and be we content with ſuch things (ſuch things for defence and protection alſo) as we have; for he hath ſaid, I will never leave thee nor forſake thee; ſo that we may boldly ſay, The Lord is my helper, I will not fear. &c. Heb. 13.5.6.

6. For Eternal Life, the receiving our Spirits in death. Acts 7.59. Pſal. 31.4, 5. The reſurrection of our bodies from the death, when he appears in glory. John 11.25, 26, & 5.28, 29. 1 Cor. 6.14. & 15.21, 22. The glory then to be revealed and enjoyed. Col. 3.4. 1 Theſ. 4.15, 16. Rom. 5.2. Thence he is in the believers the hope (the ground of their hope) of Glory. Col. 1.27.

And where he is ſo looked to and depended on for all theſe things, and in a word, for all grace and glory; that in the looking to and depending on him, the heart and life is yielded up to him to be ordered, directed and framed by him according to his Word and Will, through the grace brought to us by him, there the believing is right, and ſuch as hath the promiſe, and ſhall have the performance of Gods ſalvation from periſhing, and of Eternal Life. And great care is to be taken herein, that we be not deceived with a pretence of Religion, wherein yet the heart is going after, and relying on, or hoping in other Objects inſtead of Chriſt, and God in him, or upon other accounts then of the grace in him, or the heart and life is not yielded up to be ordered by him. And ſurely if in worldly things men are careful not to be paid with Copper inſtead of Silver and Gold, or to have their Bags filled with Counters inſtead of currant money; and that they have not falſe and counterfeit Deeds and Conveyances inſtead of what is good and valid in the Law, for their Eſtates. How much more ſhould we be careful in the matters of our Souls, that we content not our ſelves with a faith or believing, that is not aright, a believing in vain inſtead of a reall unfeigned believing on Jeſus Chriſt, the Son of man, and the Son of God. Now that we may believe on the Son of man, as the Scriptures have ſaid, and as they approve, and ſo be preſerved from periſhing and obtain eternal life the ſon of man muſt be lifted up. And ſo we come to

WHen two things are ſo ordered and diſpoſed, one for and toward the other, as that one be the way and means to the other, and that other the end whereto that way and means is directed, in caſe that which the means to the end be ſome rare, ſingular and coſtly thing; it may be ſuppoſed that when ſuch a means is made uſe of for and towards that end there was ſome neceſſity for it, either as to the abſolute or at leaſt the moſt excellent attainment thereof, as well as alſo that the end to be attained was of great uſefulneſs, excellency or neceſſity. But much more is it requiſite in ſuch a caſe, of the excellency and neceſſity of that which is the end, that what is ordered as the means, ſhould be apt, proper and ſufficient for the attainment of that end; for otherwiſe the means would be uſeleſs or in vain, and therefore I here add. That

Concluſion 3. The lifting up of the Son of man in the ſenſe aforeſaid, is a full, perfect, proper and ſufficient way or means for prevailing with men (in their giving up or attending to it) to believe on him, and for preſerving and increaſing the Faith of thoſe that do believe.

I put in that parentheſis, in their giving up or attending to it, becauſe Faith is of hearing; where men ſtop the Ear, and cloſe the Eye, and harden the Heart, left they ſhould ſee with their Eyes, and hear with their Ears, and underſtand with their Heart: There is no marvel if under the moſt excellent means they be not converted and healed, or believing follow not. Yea, and where there is no taking heed to the things heard, that they ſlip not out: No marvel if the believing begun be ſo far from increaſing, that it come to nothing. The aptneſs, fitneſs and perfection of a means is ſufficiently evidenced, if being duly applied it produce its effect. No man judges a Medicine unfit or defective, that cures not the Malady without uſing or applying it; if but ſet in the Window, looked on with the Eye, or taken in the hand, yea, or but taſted and ſpit out again it heals not the Diſtemper: If it fail not to heal when ever duly applied, its an approved Medicine, and may have a Probatum eſt written upon it. The waters of Jordan were manifeſted to be an apt, proper and ſufficient remedy for Naamans Leproſie, in that it healed him perfectly upon his ſeven times waſhing in it; though had he either gone away in his rage and not waſhed at all, or waſhed but four or five or ſix times in it, and not ſeven times as he commanded, his Leproſie had not been cleanſed. The like we might ſay of the Brazen Serpent that healed in being looked upon, though its bare ſetting up, or being felt on, would not have done it. Now that to ſuch as give up and attend to the Goſpel, its a means of begetting, preſerving and increaſing Faith, it may be thus evidenced.

1. In that its the way that God hath appointed; and its to be certainly believed that what God orders, is, and muſt be proper and ſufficient for the end whereto he orders it; his work being perfect, and all his Ways judgment, Deut. 32.4. We may not ſo injure the infinite Wiſdom and Goodneſs of the only wiſe God, who is Love and Goodneſs it ſelf, as to think that he would direct his Creatures to improper or inſufficient means for their attaining the moſt excellent and neceſſary end; as if he either could miſtake himſelf, or would impoſe upon and delude us. Now that this is the means of his appointing, is evident in this, that the Goſpel was ordered by him to be Preached: For the obedience of Faith in all Nations, Rom. 1.5. and 16.26. And that it Pleaſed God by the fooliſhneſs of Preaching, to ſave them that believe. To whom alſo it is the Power of God for that purpoſe, Rom. 1.16. 1 Cor. 1.21. Even to ſave them from unbelief and diſobedience. Yea, its called the Word of Faith, Rom. 10.8. both as its the Word that is to be believed, and as it begets and nouriſhes Faith where entertained. As alſo the Preaching of the Croſs, is ſaid to be the Power and Wiſdom of God to the called (to ſuch as obey the call) both to lead and ſtrengthen them to, and direct and uphold them in believing on Chriſt and God by him, 1 Cor. 1.22r 24. As alſo it is that Faith where-through the Believer is kept by the Power of God, to the Salvation ready to be revealed in the laſt days, 1 Pet. 1.5.

2. In that in and by it all things are given us of God, pertaining to Life and Godlineſs, both to quicken to and in believing and preſerve in it, and lead out to the right worſhipping of God in the exerciſe of it, 2 Pet. 1.3. as to ſay,

1. A diſcovery of all ſuch things or Objects, as may move the heart to imbrace Chriſt, and preſerve it with him, taking it off from all other things. For therein is declared as was alſo noted before.

2. The excellency of his Perſon, that there is none like him for us to believe on, he being the Son, the only begotten Son of God, one with God; yea, God over all bleſſed for ever, Amen, John 1.1, 2, 14. and 3.16. Rom. 9.5. One by whom and for whom all things in Heaven and Earth were Created and made, and are by the word of his Power upheld, Col. 1.16. Heb. 1.2, 3. One that was in the Form, and hath the Riches and Fulneſs of God, Phil. 2.6, 7. 2 Cor. 8.9. And therefore one mighty in Power; Wiſdom, and Fulneſs, for performing his undertakings for us to ſave us, Iſa. 9.6.

2. The greatneſs of his Love and Grace toward us, in coming forth from his Father in the fulneſs of time, to ſeek and ſave us; to that purpoſe emptying himſelf of all his Riches and Glory, and taking on him the form of a Servant, the faſhion of Men; yea, bearing our Iniquities on his Body on the Tree, becoming poor, a man of Sorrows and acquainted with Griefs; yea, made ſin and a Curſe for us, to redeem us from ſin and Curſe, and to inrich, bleſs and make us Righteous; to that purpoſe Dying the accurſed and ſhameful Death of the Croſs for us, Gal. 4.4. and 3.13. Phil. 2.7, 8, 9. 1 Pet. 2.24. 2 Cor. 8.9. Iſa. 53.4, 5, 6. 2 Cor. 5.21. Which may perſwade us of his willingneſs to ſave and bleſs us.

3. That all this was done to him, and ſuffered by him for the World, the whole World, for all and every one, and not only for ſome few, out of love to the world, and Grace to every one, God being not willing that any ſhould periſh, but that all ſhould come to Repentance, and ſo to the knowledg and acknowledgment of the Truth, and to be ſaved, John 3.16, 17. and 12.47. Rom. 5.18. 2 Cor. 5.14, 15, 19, 20, 21. 1 Tim. 2.4, 5, 6. Heb. 2.9. and 4.9, 10, 14. Ezek. 33.11. 2 Pet. 3.9.15. And ſo reaches to, and includes every of us.

4. That all this he did by the Will and Appointment of God his Father, in Obedience to and in Union of mind and will with him, and therefore with his Likement and Acceptance, who ſent him, gave him; made him of a Woman, and under the Law; yea, made him Sin and a Curſe for us; laid upon him the Iniquities of us all, pleaſed to bruiſe him and put him to Griefs, and made his Soul an offering for ſin; upheld him in all, and was well-pleaſed with him, and therefore alſo bare witneſs to him in both Life and Death, but eſpecially in Raiſing and Exalting him, as was formerly ſhewed: For He raiſed him from the Dead (it being indeed impoſſible that he ſhould be held of Death, Acts 2.24.) and gave him Glory, that our Faith and Hope might be in God. He delivered him for our Offences, and raiſed him again for our Juſtification; and did all things needful and abundant to him in Glorifying him, that he might be our Saviour, the Author of eternal Salvation to all that obey him, John 3 16, 17. Gal. 4.4. 2 Cor. 5.19, 21. Gal. 3.13. Iſa. 53.5, 6, 10, 11. and 42.1. Rom. 4.25. 1 Pet. 1.21. Heb. 5.9. For (as,

5. It is alſo declared in this Doctrine) He being ſuch a Perſon in himſelf, who did and ſuffered ſuch things, and doing and ſuffering them for us all by the will and appointment of his Father, and in Union of will with him; his ſaid Abaſement, Sufferings, and Death, were accepted and owned of God, as (and ſo are) a ſufficient Ranſome or Price of Redemption for all. Both for freeing all from periſhing in and under that Death and Condemnation, which came upon all in the firſt Adam, and for his Tranſgreſſion (out of which therefore all ſhall at laſt be Raiſed up by him) and alſo for Freeing, Diſcharging, and Delivering from Curſe and Death eternal, upon the account of their perſonal ſinnings againſt the Law, Goodneſs, and Grace of God in and through him, all or any that upon Convincement thereof in the day of Grace, heartily repent and turn to God by him. Yea, of ſuch Value and Force was and is his Obedience and Righteouſneſs therein with his Father; that upon account and in the virtue thereof, he is both the Propitiation for our ſins, that believing, have him our Advocate with the Father, taking away our defects, ſins and failings from before him, ſo as we walking in the Light as God is, therein we have fellowſhip with God, and God with us, and his blood cleanſeth us from all ſin; yea, if through temptation ſinning, we confeſs it, he is here-through juſt to forgive us, and to cleanſe us from all unrighteouſneſs. And alſo he is the Propitiation for the ſins of the whole world. So as he obtains here-through a day of Grace and Patience towards them, and keeps off deſtruction therein from them; and obtains the holding open, as it were, of a door of Repentance to them, and a Readineſs in God to accept of any of them in heartily repenting and turning to him. Yea, he here-through obtains all that Goodneſs, Bounty, Long-ſuffering and Patience towards them, which is afforded them; with whatſoever Calls, Counſels, means of Repentance and Grace, with Diſpenſations and Operations of the Holy Spirit, to Move, Lead, Excite, Provoke, and ſtrengthen to Repentance and Faith, are afforded to them that they might be Saved, 1 Tim. 2.6. Iſa. 53.4, 5, 6, 9, 10. Heb. 2.9. and 9.26. and 10.5.10. Rom. 3.24. and 5.18. 1 John 2.1, 2. and 1.7, 9. Acts 10.43. and 13.38, 39. Pſal. 68.18, 19, 20. Yea,

6. And alſo (as it declares) by virtue hereof, and as a reward, therefore God having taken him up, and he being gone into Heaven to Gods Right-hand, whereon he hath ſet him, and where he hath glorified him (even the Man Chriſt Jeſus) with himſelf, with the Glory he had with him before the world was; all Authority in Heaven, and upon Earth is committed to him, and all the fulneſs of the Godhead bodily dwells in him. So as he is the Great God and our Saviour; the Saviour of the World, even of all men, and eſpecially of all thoſe that believe. Having the Power of forgiving ſins and juſtifying from them, all that come to, and believe on him: As alſo all Power of Teaching and Guiding into and in all right Ways, and preſerving from all hurt and evil; of doing us good by, and ſeaſonably bringing us out of all Troubles, Afflictions, and Death, ſubduing all Enemies within or without; working all good for and in us, and filling us with all Good and Bleſſing. In a word, of doing all things to, and for us that may prevent our Periſhing; and promote our eternal Happineſs, Phil. 2.9, 10, 11. Iſa. 53.12. John 17.4, 5. 1 Pet. 3.22. Acts 5.31. Col. 1.19. and 2.9. Mat. 28.18. Iſa. 9.6. and 63.1. Tit. 2.13. 1 Tim. 4.10. Epheſ. 1.3. &c. As alſo,

7. That he is unſpeakably Merciful, Gracious, and Loving to Mankind, ready to do us good and ſave us; yea, actually doing great good to and for all, and ready to do all good to all that will liſten to and be ruled by him, having received his Power and Offices to, that purpoſe; and that having ingaged and promiſed to God and men, to do whatever may be requiſite to the Salvation and Eternal Life of all that liſten, look to, and obey him; he is alſo Infinitely Faithful to both, for performing all his Ingagements and Promiſes to them, Heb. 2.17, 18. and 3.1, 2. and 4.14, 15. and 5.9. Iſa. 42.1, 2, 3, 4. Yea, and further that

8. He abides for ever an everlaſting, unchangeable Prieſt after the order of Melchiſedeck, and an everlaſting King, whoſe Kingdom ſhall continue for ever, and his Dominion have no end, nor ſhall his Divine Power as God ever alter. So that he is perfectly able to ſave to the utmoſt, and for ever, all that come to God by him, being unchangeably the ſame yeſterday, to day, and for ever, Heb. 1.10, 11, 12. and 7.1, 24, 25. and 13.7, 8. to whom that in Pſal. 146. may be applied. Where having aſſerted the happineſs of him that hath the God of Jacob for his help, and whoſe hope is in the Lord his God, upon the account of his Power and Greatneſs ſhewed in his having made Heaven and Earth, the Seas and all therein; and of his Faithfulneſs in keeping truth for ever; and of his Mercy and Goodneſs in Executing Judgment for the Oppreſsed, giving Food to the hungry, looſing the Priſoners, opening the Eyes of the Blind, raiſing up thoſe which are bowed down; loving the Righteous, preſerving the Strangers, relieving the Fatherleſs and Widow, and turning upſide down the way of the Wicked: All of them works of Mercy and Goodneſs to men, and ſuch as argue his ſpecial Care over them that have him for their God. He ſhuts up all with the conſideration of his Eternity, or Ever-abiding; ſaying, The Lord ſhall reign for ever, even thy God, O Sion, to all Generations, praiſe ye (lift ye up) the Lord. Whereto we may yet add,

9. That herein is declared how by his Death and Sacrifice, he hath purchaſed and obtained; and in his Word and Teſtimony promiſed and aſſured, not only ſupply of all good things and defence from evil, ſo as he ſees good in this Life and World, but alſo a glorious and perfectly happy ſtate and bleſſed condition for ever in a World to come, in an everlaſting Kingdom to be brought in and manifeſted by him, as the certain and infallible Portion of all that love and look to, and believe on him, and wait for him. Such as is beyond all our preſent Capacities to conceive of, much more to expreſs and ſet forth to the underſtandings of others, ſo as the Excellency and Glory thereof may be perceived by them, Epheſ. 4.14. Iſa. 53.12. Rom. 2.7, 10. Rev. 2.26, 27. and 3.21. Jam. 1.12. and 2.5. Heb. 6.12, 13, 18, 19. Iſa. 64.5. 1 Cor. 2.9. And in thoſe things are contained all that may allure the heart to ſeek after and believe on him; yea, and to further that alſo, there is further in this Teſtimony of him.

10. A diſcovery of our unſpeakable Wretchedneſs, Loſtneſs, and Miſery in our ſelves; and the Emptineſs, Weakneſs and Inſufficiency of all other Things and Perſons, to Help, Save, and Satisfie us. None other in Heaven or Earth having been Crucified and Died for our ſins, nor is any elſe Exalted of God to Relieve and Save us. There is none of them therefore that have in them Redemption, Remiſſion of ſins, Deliverance from wrath and vengeance. None of them have the fulneſs of the Holy Spirit, and of the Godhead in them, nor any thing thereof, but as he extends of it by them; and ſo no Thing or Perſon elſe hath Power, Riches, Wiſdom, Strength, Honour, Glory and Bleſſing, but only he, who is judged of God and all his holy Angels, worthy to receive of God all fulneſs. This Voice is in this Teſtimony, to take us off from all other things that might detain or withdraw us from him, viz. All fleſh is Graſs, and all the goodlineſs of man is like the Flower of the Graſs; the Graſs withereth and the Flower fadeth, but the Word of the Lord (even that word that in the Goſpel is Preached to us, the Word made Fleſh) abideth for ever: That we might only look to, and believe on him, Iſa. 41.29. with 42.1, 2, 3, 4, 8. and 40.6, 7. Acts 4.10, 11, 12, 1 Pet. 1.24, 25.

11. With this Doctrine and Exaltation of the Son of man therein, is alſo the Preſence and Power of the Holy Spirit, whoſe Word it is, and whoſe work and buſineſs it is to Lift up this Standard in, and by all Means and Mediums, for Working and Begetting, Confirming and Strengthening, Increaſing and Giving growth to this Faith or Belief on the Son of man. He, I ſay, is preſent in and with it, to make it Powerful and Effectual to, in, and upon the Heart of the Hearer, that in hearing he might believe and live. That he in hearing, opening the Mouth to take in this Word of Faith, he might ſtrengthen and cauſe the Soul to Eat and feed upon Chriſt held forth therein, EZek. 3.1, 2. Whence it is called, The Miniſtration of the Spirit; and the Words of Chriſt ſaid to be Spirit and Life, becauſe of the Spirit Miniſtred therein, and there-with which Spirit quickneth and giveth Life; whence alſo it is a Miniſtration of Righteouſneſs and Life, 2 Cor. 3.6, 8, 9. John 6.63. The Spirit is Miniſtred not in the works of the Law, but by the hearing of Faith, Gal. 3.2. In the lifting up of the Son of man, or report given in the Goſpel of and concerning him, is the Arm of the Lord revealed, Iſa. 53.1. And this Spirit being the Arm of the Lord, muſt needs be powerful for all that it is given or put forth to, either for begetting, preſerving, ſtrengthening or increaſing this Faith, or believing on the Son of man. Whence it is alſo called the Spirit of Faith, We having the ſame ſpirit of Faith we alſo believe, and therefore we ſpeak, knowing that he that raiſed up the Lord Jeſus, will alſo raiſe us up by him, 2 Cor. 4.13, 14. And God hath not given us the ſpirit of Fear, but of Power, and Love, and of a ſound mind, 2 Tim. 1.7. As implying that it is the Effect and Fruit of the holy Spirit working in, and received by men, that they believe and ſtand ſtrongly and ſtedfaſtly in the Faith, though under Temptations and Oppoſitions to the contrary. Whence it alſo follows as a further Concluſion.

Concluſion 4. That the lifting up of the Son of man in the ſenſe aforeſaid, (viz. the Magnifying and Exalting him in the view of men) is the proper and effectual means, though not for putting any thing into Chriſt for us, more then God hath put into him, and upon him, in his real Exalting and Lifting him up in his Perſon (for in that reſpect he is compleat and perfect before the Preaching and Teſtifying of him. The preparation for the poor was perfect before God gave the word, and raiſed up the multitude of Preachers, Pſal. 68.10, 11. Even as the Serpent was perfect in it ſelf as to what Moſes was to make it before he ſet it up on the Pole) Yet for the conveying Grace and Bleſſing to men, and putting his Salvation and Life Eternal into them.

This in part was ſpoken to, and its truth ſhewed in what was ſaid above to the way of Chriſts ſaving the Believer from periſhing from the way: And in what we ſaid of the Believers receiving, and having Eternal life, yet ſomething we ſhall further here note. And ſo, I ſay, this way of Exalting though it puts nothing into Chriſt, but only aſcribes and attributes to him what is in him; yet it brings ſomething into men, even of Gods ſalvation, to preſerve them from periſhing from the way of Life and Righteouſneſs, and ſo from the ſecond Death in the Concluſion, and of the Eternal life that is given us in him. And this may be further Evidenced and Confirmed from the Titles given to the Goſpel, as that its called the Word of Reconciliation, 2 Cor. 5.19. The Goſpel of Peace, Epheſ. 6.15. The Goſpel of our Salvation, Epheſ. 1.13. The Word of Life, Phil. 2.16. The Word of Righteouſneſs, Heb. 5.13. Yea, The Words of Eternal life, John 6.68. Which Names are given to it, not only becauſe it declares what God hath done in Chriſt for Reconciling us to himſelf, and making Peace: Or what Peace and Peaceableneſs is in the Heart of God towards us, or what ſalvation, righteouſneſs and life are given us in him; but alſo becauſe it is it ſelf the way, Medium, or power of God for reconciling the hearts of men to himſelf, and creating peace in them, Iſa. 57.17. and of ſaving, quickning and giving life, Num. 1.16. James 1.21. 1 Cor. 15.2. Pſal. 119.93. Iſa. 55.3. &c. Let us view the effects and fruits produced thereby in Men.

1. Therein, and thereby Chriſt gives forth his voice and divine light to declare and diſcover to Men where and what they are, what caſe and ſtate they are in, and where their ſafety lies, and which way they may attain it: Yea, what not? that may be uſeful for Men to ſee and know, for ſaving them from the powers of darkneſs, and what ignorance and error expoſe them to: Thus as Chriſt is called the Light of the World, ſo his word that declares and lifts him up, is a light too, a light to our feet, and a lanthorn to our ſteps. Pſal. 119.105. Whatſoever makes manifeſt is light, Eph. 5.13. and this word manifeſts God and Chriſt, Sin and Righteouſneſs, Life and Death, and all things; and therein alſo is the voice of God and Chriſt calling to us to awaken and ſtand up from the dead that Chriſt may give us light; that ſo our feet may be directed into the ways of peace, Epheſ. 5.13, 14. yea, this makes the Preachers of, and walkers in it, Lights too to Men, as the Baptiſt who bare witneſs to Chriſt, as the Lamb of God that takes away the ſins of the World, and lifted him up, as the true light, the Chriſt, preferring him before him, as one who was before him, was therein a burning and a ſhining light, Joh. 1.6, 7, 8, 9, 28, 29. & 5.32, 33. And the Apoſtles whoſe work it was to witneſs to, and preach forth Chriſt and his excellencies, were called the light of the World; and were ſent forth to open mens eyes by their word, and turn them from darkneſs to light, Matth. 5.16. Act. 26.18. For with this voice and light in the exalting of Chriſt, is given forth.

2. A certain divine force, power and operation of, and by the ſpirit to inliven, quicken, and ſo indue the hearer and receiver thereof with a capacity,

1. Of ſeeing and diſcerning the light, and hearing the voice of the Lord, diſcovering and directing into the way of peace and ſafety; and ſo ſaving from the way of errour and deceit that leades to deſtruction; thence the light of Chriſt, which he gives in and by his Goſpel, declaring and preaching him forth, is called the light of life, Joh. 8.12. as giving ſight alſo and perception where admitted; yea, even ſome that receive or retain it not, are ſaid to ſee and hear, and to cloſe their eyes, leaſt they ſee with their eyes, and stop their eares, leaſt they ſhould hear with them, and to harden their hearts leaſt they ſhould underſtand and be converted, &c. Matth. 13.15. Acts 28.26, 27. and the Apoſtle Paul in that of Acts 26.18. above cited, was ſent to give them ſight by the Goſpel, as well as light; a power to ſee what is ſhewed them, that they might flee from the evils and dangers of periſhing diſcovered, and follow after the life propoſed, and ſo for hearing his voice: The hour comes (ſaith our Saviour) and now is, wherein the dead hear the voice of the Son of God, and they that hear ſhall live, Joh. 5.25. Yea Chriſt in his word by his divine power and force is giving alſo,

2. Underſtanding to the heart, as is implyed in that even now mentioned paſſage, in Matth. 13.15. and in Act. 28.26, 27. as alſo is implyed in wiſdomes call: O ye ſimple underſtand wiſdom; and ye fools be ye of an underſtanding heart: as implying that ſhe is in her calls ready at hand, in their hearing, and conſenting to her, to give them to be wiſe, and of an underſtanding heart; Prov. 8.4, 5. See alſo Pſal. 119.130. The entrance of thy words giveth light, and it giveth underſtanding to the ſimple, and Pſal. 19.7. The teſtimony of the Lord is ſure, and makes wiſe the ſimple; yea and here-through,

3. He is turning the heart to the Lord, or there is that given forth which tends to (and will in the receiver) turn and convert the heart to him; as it is ſaid, The Law of the Lord is perfect (even that Doctrine which ſets forth the Lord, as well as is given forth by him; for it is both) converting the Soul; It hath power, virtue and tendency in its inſtructions; and is offering and effecting it, though men winking with the eye, and ſtopping the eare, leaſt they ſhould ſee and hear, and underſtand, and be converted, deprive themſelves of the efficacy of that converſive force, and are not converted; as many whom the goodneſs of the Lord leads to repentance, through their hardneſs and impenitency are not led by it, Rom. 2.4, 5. and ſome whom God was purging, he ſaith, were yet not purged, Ezek. 24.13. But the eyes that ſee, and the eares that hear be bleſſed. Matth. 13.16. So as they ſhall ſee and hear more, the myſteries of the Kingdom ſhall they underſtand, Ver. 17. Thus alſo Paul, who was a choſen Veſſel to lift up the Son of Man by carrying his Name among the Gentiles and People, was ſent (as we ſee in what was before quoted from Act. 26.18) to turn them from darkneſs to light, and from the power of Satan unto God; as many were actually and effectually ſo turned by him; 1 Theſ. 1.9, 10. by which it is evident, that the power and preſence of Chriſt by his Spirit, was in, and with his Preaching to that purpoſe. And truly when any are ſo turned to God in Chriſt, they are then in a ſtate of ſalvation, and are partakers of no ſmall or deſpicable a portion of that ſaving from periſhing, for which Chriſt is lifted up, being now out of the ways of falſhood and deſtruction, and in the way to happineſs, being reconciled to God, 2 Cor. 5.18. Rom. 5.10. and ſo in the way of life and righteouſneſs, wherein in the further or ſtill lifting up the Son of Man, and not otherwiſe. He is yet ſaving and giving life.

1. By pow • ing out further of his Spirit, and making known his words, ſo as to give them to underſtand the myſteries of the Kingdom, the Name of God in Chriſt, his ſecret and his Covenant, Matth. 13.11. Prov. 1.23. Pſal. 25.12, 14. Joh. 17.6, 7, 8. wherein Chriſt becomes to the Soul wiſdome, induing it with a principle of wiſdome by his words put into it, which wiſdome entring into the heart, and making knowledge pleaſant to the Soul, gives it ſuch underſtanding and diſcretion, as ſaves and preſerves it from the way of the evil man, and from the evil or ſtrange Woman; yea, from every evil way, Prov. 2.10, 11, 12, 15, 16. Pſal. 119.104. Yea, and there is in it the ſpring of life and immortality, a tree of life to them that find it, and makes happy every one that retaineth it, Prov. 3.13, 18. for ſhe leads and frames the heart to hope and truſt in the Lord, and believe dependingly upon him, as ſomewhat known and underſtood in his Name and goodneſs; yea, ſhe yet further leads to the riches of the full aſſurance of underſtanding to the acknowledgment of the myſtery of God the Father and Chriſt, bringing the Soul into his marvelous light, 1 Cor. 1.30. Prov. 22, 18, 19, 20. Pſal. 1.2.3. with Jer. 17.7, 8. Eph. 1.13.18, 19. Col. 2.2. 1 Pet. 2.9.

2. By juſtifying and acquitting from all fore-paſt treſpaſſes, and blotting out all offences, and intereſting in all the bleſſings and promiſes in Chriſt, wherein Chriſt is made to the believer righteouſneſs, 1 Cor. 1.30. with Act. 10.43. & 13.37, 38, 39. Gal. 3.29. and ſo the Soul is ſaved from the ſtate of death, and condemnation in which it was ſtill turned into God, and is tranſlated into a ſtate of life, and brought to be a ſubject of Chriſts gracious Kingdom, and an Heir of his Glorious Kingdom, Joh. 5.24. Col. 1.12, 13, 14. Tit. 3: 6, 7. yea, and herein He by this his word ſaves it from fears and droopings, giving it peace with God through Jeſus Chriſt. Rom. 5.1. Heb. 2.15.

3. By giving in to the Soul the ſpirit of holineſs, waſhing, renewing and making it a new creature in Chriſt Jeſus, and changing it into his image and likeneſs, wherein alſo he ſaves the ſpirit of the believer from the bondage of ſin and corruption, and is bringing it into an Heavenly freedome and liberty to righteouſneſs, giving it ſo to behold the glory of the Lord with open face, as in a glaſs as transformes it by degrees into his image, from glory to glory, as by his ſpirit; 2 Cor. 3.18. and ſo the new man is renewed in knowledge after the image of him that created it; the old man being put off, and the ſpirit of the mind renewed, to the putting on the new, through the learning of the truth, as it is in Jeſus: Col. 3.10. Eph. 4.21, 22, 23. and in this Chriſt is made to the ſoul ſanctification in a ſenſe, and in ſome part redemption.

4. By giving it liberty and freedome from the Law, and the ſervitude of it as a Rule of righteouſneſs or juſtification, and as to its ceremonial and typical obſervations, even by the truth, as it is in Chriſt known and received; and giving it liberty to God, and the priviledg and title of the Children of God, which are given in by the Faith of Jeſus Chriſt to them, who through the lifting up of him, are begotten to believe on his name; and therewith alſo the ſpirit of adoption framing it to childlike love, reverence, confidence, and boldneſs, to cry Abba Father, Joh, 1.12, 13. Gal. 3.26, 27, 28, 29. & 4.4, 5. Rom. 8.15, 16. and his Children find a place of refuge in him. Prov. 14.26. And in this alſo Chriſt is made to the Soul redemption; and in a ſenſe ſanctification, as to ſanctify, ſignifies to devote to God to be in a choice relation to him, 1 Cor. 1.30.

5. By begetting in the heart a lively hope of glory, and of the glorious inheritance, which he doth through the lifting up of Chriſt, as one raiſed from the dead, through the power of the Holy Ghoſt, Rom. 5.2, 3. 1 Pet. 1.3, 4. Rom. 15.13. and we are ſaved by hope, as by an anchor ſure and ſtedfaſt, keeping the Soul from being blown away, and daſht upon, and ſplit againſt the Rocks, Rom. 8.24, 25. Heb. 6.19, 20. from and with which hope alſo is effected joy in the Holy Ghoſt; in which the heart is ſaved through this lifting up of the Son of Man from its fears and griefs alſo, Rom. 52, 3. We rejoyce in hope of the glory of God; and not only ſo, but we rejoyce alſo in tribulation— yea, we joy alſo in God, through Jeſus Chriſt our Lord, by whom we have received the atonement, Rom. 5.3, 11.

6. Yea, upon any loſs or decay of theſe things, the holy ſpirit in the lifting up of the Son of Man, drawing the eye from its idols and iniquities, to which it was wandered, to behold and believe on him again, reſtores the Soul, and renews his pardoning and juſtifying acts, with renewed peace, and other gracious effects, and ſo He,

I. Saves the Soul from periſhing, in a threefold way.

1. In pulling it out and delivering it from its ſinful, fearful, periſhing eſtate at the firſt; turning of it in to God and Chriſt to believe on him, Tit. 3.4, 5.

2. In keeping it from falling back again into Sin and Guilt, and Diſquiet, in preſerving it in believing: As we ſhewed largely in Branch 2. Rom. 1.16.

3. In recovering it from Falls and Lapſes, and Reſtoring it again; as by this way he recalled the Angel of the Church of Epheſus, Rev. 2.4, 5. And the Angel of the Church of Sardis from his Spiritual deadneſs, by remembring how he had Received and Heard, Rev. 3.2, 3, Yea, and the Angel of the Church of Laodicea, is called from his Lukewarm ſtate by the propoſal of Chriſt before him, and the good things in him, ver. 14.15, 16, 17, 18, 20. Yea, and herein alſo he,

II. Gives Eternal Life. In that,

1. He hereby imparts the Spirit of Life (as is forenoted) with the Fruits and Operations of it in newneſs of Life; as Righteouſneſs, Peace, Holineſs, Hope and Joy in the Holy Ghoſt: Yea, all the Fruits of the holy Spirit; in which he manifeſts his preſence, and in which the virtues of the Divine and holy Nature are evidenced, are effected or infuſed in, and by his glorifying Chriſt, and leading the Soul in to him; as Love, Joy, Peace, Patience, Meekneſs, Temperance, &c. Gal. 5.22, 23. 2 Pet. 1, 5, 6, 7. with John 16.13.14, 15. Yea here-through,

2. Chriſt who is Eternal Life it ſelf, liveth in the ſoul and dwells in it, even by this Faith in which he the Son of man is lifted up, Gal. 2.20. Epheſ. 3.16, 17. And

3. Inaſmuch as Eternal life ſtands in, and ſprings from the knowledg of God, and him whom he hath ſent, Jeſus Chriſt, as is ſaid John 17.3. And God is not known clearly, but by and in Jeſus Chriſt, the Image of his inviſible Majeſty, and brightneſs of his Glory. And he is known in and by his being Lifted up, Diſcovered and Commended of God to us by his holy Spirit in his Teſtimony: It follows, that Eternal life is herein given alſo in a firſt Fruits of it here, as the ſoul is alſo hereby Built up to the Inheritance, Acts 20.32.

4. Yea, ſurely and the fulneſs of Eternal life it ſelf, as it is to be poſſeſſed in Soul and Body hereafter in the Kingdom to come, what is it? but the influence and effect of Chriſts being fully and perfectly Lifted up by way of diſcovery of him, and his Glory, in his perſonal appearing, when he who is the only Potentate who dwells in the Light, which no man hath ſeen or can ſee, ſhall manifeſt him, 1 Tim. 6.15, 16. When he appears, we ſhall be like him (perfectly like him) for we ſhall ſee him as he is, 1 John 3.2. And that Lifting him up and Appearance in his Glory, ſhall probably be accompanied with the greateſt Converſions; a Nation born in a day, Iſa. 66.6. Zech. 12.10, 11. and the perfecteſt Salvation. But that is a diſtinct way of diſcovery of him, from what is afforded in this day.

Of how great Neceſſity, Excellency, and Uſefulneſs then is the Lifting up of the Son of man in this conſideration alſo, and ſo in both of them; both as lifted up of God in himſelf, and with God himſelf; and as lifted up of God and his holy Spirit, in, and through the Miniſtration of the Goſpel to, and by men: Both that they may believe, and to them that do believe on him, that they may ſtill believe, and be ſaved. And ſo that the Son of man muſt be lifted up, and how, and why he muſt be ſo lifted up, is ſufficiently ſhewed; Though who can ſufficiently lift him up? Let us now view what uſe we may make of this alſo.

ANd firſt with reference to the laſt Concluſions, about the neceſſity, behoof-fulneſs and fulneſs of the Son of Mans being lifted up, by way of demonſtration and commendation of him to Men; foraſmuch as the Goſpel is that Doctrine in which He is of God and his Holy Spirit, and Servants ſo lifted up: it tends to commend greatly the Goſpel, and its miniſtry to us, as a marvailous Doctrine, and of exceeding worth and benefit, worthy to be received with all acceptation, 1 Tim. 1.15. Well might the Apoſtles call it the marvailous light of God; as that phraſe in 1 Pet. 2.9. may be applyed thereto, and the glorious Goſpel, or Goſpel of the glory of the bleſſed God, 1 Tim. 1.11. foraſmuch as therein ſuch glorious and excellent things are diſcovered, no other Doctrine could or ever did diſcover the like, ſeeing the glorious Son of God, who is the glory (even the brightneſs of the glory) of God, the King and Lord of glory is herein ſet forth and lifted up, both as to his Perſon; the glorious things undertook and performed by him in his Life and Death and Reſurrection therefrom; the glory given to and received by him as a reward of his ſaid glorious undertakings and performances; and the glory in which he ſhall appear again at his return: And herein alſo the glory of God, even of the Father, the God and Father of glory, is gloriouſly and brightly diſplayed, both as to his glorious power in ſupporting Chriſt under all his ſufferings; and in raiſing him from the dead; and ſetting him at his right hand; and in treading down in and by him the power and ſtrength of the adverſary; and triumphing gloriouſly over him: His glorious and moſt excellent wiſdome in deviſing and bringing about this glorious work to the bafling of the wit and policy of Sathan; yea, the Goſpel is the revelation o • the myſtery of God, wherein are hid all the treaſures of wiſdome and knowledg, and whereinto the wiſeſt and moſt intelligent Angels deſire to pry, manifeſting God to be the only wiſe God, Rom. 16.25, 27.1 P • t. 1.12. Col. 2.2, 3. Yea, and his glorious Holineſs too, is diſcovered in his condemning our ſin in the fleſh of h • s Son, ſo as not ſparing him, as being made a Sacrifice and Ranſome for us, though his only begotten; and through him revealing his wrath from Heaven, againſt all ungodlineſs and unrighteouſneſs of men, that withhold the truth in unrighteouſneſs, a moſt dreadful puniſhment and endleſs deſtruction, being herein declared as appointed for the refuſers of his bleſſed Son, the glory alſo of his truth and righteouſneſs in not failing to perform the promiſes made to the Fathers of his raiſing up ſuch a Saviour for us and bringing in by him grace and bleſſing to us, which rather than he would fail to make good, He made his only Son to be fleſh and blood, yea, ſin, and a curſe for us. The glory of his greatneſs, that could not accept any ſacrifice as ſatisfactory to his Juſtice, though of all the Bullocks upon a thouſand Mountains, or whatever elſe might be propoſed or offered, leſs then the Sacrifice of his only begotten Son, as able to make Peace and Atonement with Him for us; as alſo in that ſuch great and glorious things are there-through prepared of Him for us, and preached to us, even his glorious and everlaſting Kingdom, with all its glorious contents and enjoyments; in all which his work appears wonderfully great, honourable and glorious, and in all this the wonderful glory of his grace, mercy and love is manifeſted to us; both the grace of the Father, in his exceeding love and charity towards us in the gift of his Son for us, when we were become ſo ſinful, and ſuch enemies to him, and ſo unworthy of love and mercy from him, as cannot be expreſſed; and of our Lord Jeſus Chriſt in condeſcending to ſuch a low abaſement, and ſuch unſpeakable ſufferings for our ſakes, to keep us from periſhing in our ſins and miſeries, and that he might prepare us for, and bring us to everlaſting life and happineſs, whereof alſo a very great diſcovery is made to us in the Goſpel, though no words can expreſs all that is therein comprehended, and to be enjoyed by us.

A glorious Doctrine indeed, that hath ſuch glorious contents, or diſcovers ſuch glorious things; and that too to ſuch a glorious end, as the bringing us back to God, and ſo to his Eternal glory, to which he herein calls us by Jeſus Chriſt, 1 Pet. 5.10. 2 Theſ. 2.14. and for the preparing us for, and bringing us, to which it is filled with ſuch excellent vertue and gracious efficacy, as renders it worthy to be called alſo the Goſpel of the grace of God; foraſmuch as therewith the grace and ſpirit of God is miniſtred alſo, as is ſhewed in the foregoing Concluſions, and as is ſaid in 2 Cor. 3.6, 7, 8. where the Apoſtle alſo aſſerts it to be far more glorious (as well as far more gracious) than the Law of Moſes, being ſuch as by repreſenting the great grace of God, gives great liberty and boldneſs to all that entertain it, yea, and repreſents therein the glory of God after ſuch a wonderful attractive manner, as is able to change the beholders thereof into its likeneſs from glory to glory, as by the ſpirit of his Majeſty, ver. 16, 17, 18. Yea, in a word (as is foreſhewed) its gloriouſly powerful to draw the Soul to, and keep it with Jeſus Chriſt to believe on, and love, and cleave to him, to the delivering it from ſin and death, and giving to it Eternal Life; yea, all things pertaining to life and godlineſs, are adminiſtred to us through this knowledge, 2 Pet. 1.3, 4. as hath been already more largely evidenced; and therefore we may further infer from hence divers things, with reference to the excellency of this glorious Goſpel; as,

Infer. 1. That its a great and wonderful mercy of God to any Perſon or People, to bring this bleſſed Doctrine in the openneſs and plainneſs thereof to them, and to lift up the Son of Man, therein to and before them, and to continue it with them, a mercy to be received with all acceptation and thankfulneſs, and with all diligence and care to be improved, ſo as to render to God for it fruits ſuitable and anſwerable to it, in all ſobriety and humbleneſs of mind in our ſelves, as being in and for all things infinitely indebted to his grace, without which we are nothing, nor could have done any thing to preſerve us from periſhing; and in all righteouſneſs toward men, and holineſs and godlineſs towards the Lord, who hath ſhewed ſuch light and mercy to us; this is that mercy of which the Apoſtle ſpeaks, when He ſaith, That the Gentiles might glorify God for his mercy, as it is written, for this cauſe will I give thanks to thee among the Gentiles, and ſing unto thy Name, Rom. 15.9. For when this Goſpel comes, and is given to a Perſon, Family or People, God is therein granting them repentance (even of all former ſins and diſobediences againſt all former means and mercies) unto life, as St. Peter ſaid to the Brethren of the Circumciſion; Act. 11.18. diſcovering good ground and reaſon for it, and affording power and motive to it in the name of Chriſt; yea, and a door of Faith too is therein opened, for their coming in to, and actually, and diſtinctly believing on Chriſt, Acts 14.27. That thereby they may come and be made of the ſame Fold with other diſtinct Believers, fellow Citizens with the Saints, and of the Houſhold of God.

A People no more at a remote diſtance from him, but near to him, even of the ſame Body with other Forebelievers and partakers of the promiſes in Chriſt, even of the choiceſt Favours and Priviledges of the Saints promiſed to and covenanted with Abraham, Iſaac, and Jacob, and all the holy Ones: Yea, to be Built upon the Foundation of the Apoſtles and Prophets, and to be joyned to the Saints by the ſame precious Corner Stone Jeſus Chriſt; and ſo to become in the Unity of the Spirit with them an holy Temple, and an habitation for God by his Spirit, Epheſ. 2.13, 14, 19, 20, 21, 22. and 3.5, 6. And ſo to be of the Royal Prieſthood, the Choſen or elect Generation, the holy Nation, the peculiar People, 1 Pet. 2.9. I do not ſay, that all that hear the Goſpel are made ſo; but I ſay, they have the Door opened to them, that in Hearing and Believing, they might be made ſo. Yea, when this Goſpel is brought to a Perſon, Family, or People, Salvation it ſelf comes therein to them, and life, even Eternal life: As it was ſaid to Zaccheus, Luke 19.9. This day is ſalvation come to thy houſe: For the Goſpel is the Power of God to ſalvation to every one that believeth (for which believing alſo God therein opens the Door, and Miniſters Grace, as is before ſhewed) Rom. 1.16. And therefore alſo it is ſometime called as the Word of ſalvation, Acts 13.26. So alſo the Salvation of God, Acts 28.28. Be it known unto you, that the ſalvation of God is ſent unto the Gentiles, and they will hear it. And, How ſhall we eſcape if we neglect ſo great ſalvation, which began to be publiſhed by the Lord himſelf? &c. Heb. 2.3. For as God is diſcovering and ſetting before us to move to Repentance, and quicken to Life, the great Salvation, Redemption, and Deliverance from under the firſt Death and Judgment, ſo as that none ſhall periſh therein, and upon that account mearly, Rom. 5.10. That none might keep themſelves out from hoping in, and coming to God becauſe their firſt Fathers ſinned, and they inherit their guilt and filth without remedy: And alſo that Power and Readineſs in God and Chriſt, upon the account of his perfect Obedience, Sacrifice and Righteouſneſs, to ſave or deliver the Believers from the Guilt of new ſins fore contracted in, and by our perſonal diſobediences during the time paſt of Gods forbearance, though committed againſt former and other leſſer manifeſtations of God, and of his Power and Goodneſs, Will and Commandment (as in the Works of Creation continued and his Providences mercifully ordered; and eſpecially in the Diſpenſation of the Law and Prophets) that none might Pine away in the conſcience of ſuch ſins, and be kept out thereby from believing and hoping in God, and in that hope Worſhipping him; and to accept them graciouſly, and juſtifie them freely from all things, from which they might not otherwiſe (no not by the Law of Moſes) be juſtified, and ſo to ſave and preſerve them from the Wrath to come, and from the ſnares of Sin and Satan which lead thereto. So alſo in the Preaching and making known this great Grace, he is ſaving the Receiver of it (who cloſeth not his Eye, nor ſtops his Ears againſt, but obeys its diſcoveries) from the power of Satan and Darkneſs, and Tranſlates him into the Kingdom of his dear Son, and preſerves him unto everlaſting Life, as is before ſhewed. This is the Medium and Inſtrument, whereby he effects this Salvation in and upon men; yea, even thoſe who by former and lower Diſpenſations of the knowledg of God are wrought upon, ſo as they do there-through, Fear God and work Righteouſneſs (as they that by Nature, or without outward verbal Inſtruction do the things contained in the Law, their Ʋncircumciſion ſhall be counted Circumciſion: That is, they ſhall through Chriſt though not diſtinctly known, be accepted of God, Rom. 2.26.) Yet they by the coming of the greater Means, the more open revelation of the Goſpel of Chriſt in its diſtinct and clear ſound, may be and are in receiving it ſaved by it; that is, they are delivered from former Ignorances, Miſtakes, Fears, Griefs, and Dangers, which the leſſer means of Light ſufficed not to remove. So we find that Cornelius, though an Angel of God teſtified to him, that his Prayers and Alms were accepted of God; and by the Spirit in the Scriptures, he is recorded to have been a Godly (or as we render it, a Devout) man, one that feared God, and gave much Alms to the People, and Prayed to God continually. Yet was directed to ſend for Peter, that he and the other Gentiles with him might hear the word of the Goſpel by him, and believe and be ſaved; for ſo it is ſaid, He ſhall ſpeak words to thee, by which thou ſhalt be ſaved, and all thine houſe, Acts 11.14. with 10.1, 2, 3, 4. and 15.7. So that Salvation both to thoſe who never before rightly underſtood, cloſed with or obeyed any other means of knowledg, and of the Fear of God vouchſafed to them (as appears not that any other of Cornelius Kindred did, however its evident of the Jaylor, Acts 16.28, 29. and of ſome of the Corinthians being Fornicators, Idolaters, &c. 1 Cor. 6.9, 10, 11.) And to thoſe alſo who under and by former and leſſer means are wrought upon, and in complying with God in them are accepted of him, is the effect of the Goſpel. And they have a great and wonderful mercy afforded them, who have the clear lifting up of the Son of man vouchſafed them; that is to ſay, the Word of the Goſpel of Chriſt: It being a fuller ſaving Manifeſtation, and a more quickning Word and Diſcovery, as now in the fulneſs of it come forth ſince the Reſurrection and Aſcenſion of Chriſt, then by any other way of Gods bearing Witneſs to himſelf (as he left not himſelf without Witneſs to the Gentiles in times paſt, when he ſuffered them to walk in their own ways; and they had not the Scriptures or plain Goſpel-preaching, Acts 14.17.) Yea, or then in the Prophets, or Johns Miniſtration (which Miniſtration of John, Cornelius is ſaid to have known, though he was not thereby made a Circumciſed Proſelite, Acts 10.36, 37) was afforded. For this Doctrine is alſo called the Word of Life, not only as moſt plainly diſcovering Life given us from the Dead, through the Death and Reſurrection of Chriſt, but alſo as infuſing a ſpiritual Life into the receiver thereof, begetting him to a lively hope; as is ſaid, 1 Pet. 1.3. And to be a kind of firſt-fruits of his Creatures, as Jam. 1.18. Whence that Exhortation, ver. 19. Let every man be ſwift to hear. Yea, and the Wiſdom of God thence exhorts, Lay faſt hold of Inſtruction, and let it not go, keep her for ſhe is thy life, Prov. 4.13. And the Words of Chriſt are ſaid to be Spirit and Life, John 6.63. Yea, Eternal Life. For ſo Chriſt himſelf ſaid, I know that his Commandment (namely which I ſpeak) is everlaſting Life, John 12.49, 50. So Chriſt knew it whether others know ſo, or believe that his Knowledg was right or not. Thence alſo the Jews putting away this Word of God, are ſaid to have judged themſelves unworthy of Eternal life, Acts 13.46. And muſt it not needs be ſo, when the Holy Ghoſt tells us, that Chriſt himſelf is herein offered or given to men, to be Gods ſalvation to them, as in the very next Verſe the Apoſtle implies, when having told the Jews, that they would turn to the Gentiles; he adds, For ſo hath the Lord commanded us, ſaying, I have given thee for a Light to the Gentiles, that thou mighteſt be for ſalvation (or as in Iſa. 49.6. My ſalvation) to the ends of the Earth, verſ. 47. As implying that Chriſt (to whom and of whom the Lord in the Prophecy, ſpeaks) is given in, and with the Goſpel; and that both as a Light to them that ſit in darkneſs to diſcover the way of ſafety to them (and how great a Mercy is that) and alſo to be for their ſalvation: Namely both to pull them out of Death, and the power of Satan, and to lead and keep them in the path of Peace and Righteouſneſs, that they might not periſh, but have Eternal life. And what is tendred to men in the tender of Chriſt? Or what do men receive in receiving him? Is it not God in him? Yea, all the Promiſes of God, and Fulneſs of the Godhead, and his Grace and Bleſſing, as he ſaith himſelf: He that receiveth you receiveth me, and he that receiveth me, receiveth him that ſent me, Mat. 10.40. And the Apoſtle John, 2 John 9. He that abideth in the Doctrine of Chriſt, hath both the Father and the Son. And in 1 John 2.24, 25. If that which ye have heard from the beginning abide in you, ye ſhall continue in the Father, and in the Son; and this is the Promiſe which he hath promiſed us, Eternal life. Well therefore might the Apoſtle call the giving of the Goſpel to the Gentiles, The riches of the Gentiles, Rom. 11.11, 12. Seeing (as he there ſaith) in its coming, Salvation is come to them, to provoke the Jews to jealouſie: Whereupon he adds, If their Fall be the Riches of the World, and their diminiſhing the Riches of the Gentiles, what will their fulneſs be. Wherein is the fall of the Jews, the Worlds riches, or their leſſening the riches of the Gentiles, but in that Salvation which is the Goſpel, with the Contents and Benefits of it (the Bleſſing of Abraham, as it is called, Gal. 3.14.) is thereby come to, and abides with them. Surely, this is the greateſt Riches or Treaſure of any man, or of any People, that they have the Goſpel, ſeeing they therein have Salvation, and Life, Eternal life, the Bleſſing of Abraham, Chriſt; yea, and God himſelf in Chriſt. In a word, The Kingdom of God and of Heaven as the Goſpel is alſo ſo called) brought herein to them: So as in receiving and retaining it, all thoſe ineſtimable Riches and Benefits are received, and retained by men. Well might Solomon ſay, There is Gold and a multitude of Rubies, but the Lips of Knowledg are a precious Jewel, Prov. 20.15. as if he would ſay, a more excellent Jewel then any of them all. Oh then that we Gentiles did know the Mercy and Goodneſs of God, and prize it accordingly! That we did underſtand, and mind, wherein our greateſt Intereſt and Happineſs lies! Surely not in having the Riches of this World, or Trading for them; nor in having Power, Empire, Dominion and Rule; nor in Learning, worldly Wiſdom and Policy; nor in any of thoſe things which the other Nations were preferred in above Iſrael; but in having the Portion of Jacob, the knowledg of God and Chriſt, his Doctrine, Oracles and Myſteries, brought to us, and left with us: And therefore that ſhould be our great buſineſs, not (as it is) to ſeek after Empire, Rule, Honour, Riches, and worldly Greatneſs; nor to ſatisfie our Luſts and Appetites, in the ways of the Heathen, in Surfetting and Drunkenneſs, Chambrings and Wantonneſs, Strifs and Envyings: But, in minding and receiving the Lip of Knowledg, the Word of God, the Goſpel of Chriſt. Oh therefore that we may repent of our Vanities, and believe the Goſpel, and give the obedience of Faith to it, as to that end its Preached to, and among all Nations, Mark 1.15. Rom. 1.5. and 16.26. For,

Infer. 2. They that receive and retain this bleſſed Doctrine in which Chriſt is lifted up, ſo as they obey and walk therein, are very happy and bleſſed Perſons, in an excellent State and Condition; as our Saviour ſaid to the Woman, who admired the Womb that bare him, and the Breaſts which gave him ſuck, that they were bleſſed: Yea, ſaith he, rather bleſſed are they that hear the Word of God (the Goſpel of Chriſt, or the Preaching of him wherein he is lifted up) and keep it; that is, ſo as to mind and remember it, as a thing they believe and prize; and obſerve to practiſe, to do and obey what it inſtructs to, Luke 11.28. And needs they muſt be ſo (as appears by what is already ſaid) ſeeing they therein receive and have the Salvation of God, & Life, even Eternal life; and therein the Riches, the Bleſſing, the Promiſes in Chriſt Jeſus, yea, Chriſt and God himſelf. Oh then! how bleſſed are they that know (underſtand, own, and experiment) the joyful ſound, the Goſpel of Chriſt, the Preaching of Peace, and of good things in his Name: They ſhall walk, O Lord, in the Light of thy Countenance, in thy Name they ſhall rejoyce all the day, and in thy Righteouſneſs ſhall they be exalted, Pſal. 89.15, 16. and well they may, ſeeing they are actually of Gods houſhold, fellow Citizens with the Saints: Yea, Gods holy Houſe and Temple, in which through Chriſt he dwelleth, his People, his Children, his Inheritance; and God, and Chriſt is theirs, his Royal Prieſthood, his choſen Generation, his holy Nation, his Jewels and Treaſure, his Garden of Delight, thoſe in whom God and Chriſt take pleaſure; his pleaſant Plant, his Spouſe and Darling, the dearly Beloved of his Soul, a People near and dear to him, whoſe God, in a choice ſenſe he is. And Bleſſed are the people whoſe God is the Lord, thoſe whom he hath choſen to himſelf for his Inheritance: They be thoſe who receive, retain, and obey the bleſſed Doctrine, wherein Chriſt is Exalted and Lifted up: Theſe are in a Firſt-fruits Regenerated and Saved, and are in the way to enjoy Eternal life. Its theirs already as to Title and Intereſt, and holding faſt what they have received, they ſhall not fail of the full Injoyment of it. For this is the Teſtimony that God beareth of his Son, that God hath given us Eternal life, and that this Life is in his Son; ſo that he that hath the Son hath Life (and he that hath the Doctrine of Chriſt, hath both the Father, and the Son, 2 John 9.) Whence the Apoſtle adds, Theſe things have I written to you, that believe, that ye may know that ye have Eternal life, and that ye may believe; that is (go on believing) on the Name of the Son of God, 1 John 5.11, 12, 13. Knowing that ye have Eternal life, that ye are in as good a State and Way, as ye can be in here, that ye may perſevere therein. There is no other thing that can better the Believers condition, for in Chriſt he is compleat; the letting his Doctrine go, to ſeek any thing elſe to better him, is the way to deprive himſelf of all his Welfare: And by obſerving lying Vanities, to forſake his own Mercies: For, He that tranſgreſſeth, and abideth not in the Doctrine of Chriſt, hath not God, 2 John 9. nor Life, 1 John 5.12. Therefore the great thing that the Goſpel-Believers and Obeyers have to do, is to hold faſt what they have, and go on in the way that they are in till Chriſt come. As is ſaid, Rev. 2.24, 25.

Infer. 3. And ſurely ſince the Doctrine that lifts up Chriſt, is ſo excellent a Doctrine, and is of ſo great uſefulneſs to Men where it comes, and of ſuch bleſſed an advantage to thoſe that receive it, it moſt be a choice priviledge, and an high honour for any to be betruſted with and employed of God in this Doctrine, to be acquainted with the contents of it, and to have it committed to them, and they furniſhed to declare and preach it, and to be the ſervants of God and Chriſt therein, for they are betruſted with exceeding great riches and precious treaſures, as the Apoſtle ſaith, We have this treaſure in earthen Veſſels, 2 Cor. 4.7. It's a treaſure they are betruſted with, the choice commodities of Heaven are put into their hands to diſpenſe in ſubordination to Chriſt; therefore the Apoſtle mentions it as a great grace beſtowed upon him to be an Apoſtle, We have received grace and Apoſtleſh • p by Jeſus Chriſt, Rom. 1.5. And to me who am leſs than the leaſt of all Saints is this grace given, that I ſhould preach among the Gentiles the unſearchable riches of Chriſt, Eph. 3.8. See how he valued and highly eſteemed this favour of Chriſt, alſo in 1 Tim. 1.13, 14. Where ſpeaking of the glorious Goſpel of the bleſſed God committed to his truſt, he adds, And I thank Chriſt Jeſus my Lord; for that he hath inabled me, and counted me faithful, putting me into the Miniſtry; an high favour, eſpecially to be conferred on worthleſs perſons who have deſerved the quite contrary (as there he adds of himſelf) whither we reſpect.

1. God and Chriſt, who betruſt and imploy them in it. Its an high favour to be Gods and Chriſts Banner-bearers, Stewards, Miniſters: Miniſters of Chriſt, and Stewards of the myſteries of God, 1 Cor. 4.1. His Embaſſadors ſent and employed by him in his choice Meſſages, even to treat with the World about their making peace with Heaven, and to wooe and take a Spouſe and People for Chriſt out of the World, to be united with him, and live with him in joy and happineſs for ever, 2 Cor. • .18, 19, 20. An honourable employment, an office worthy to be magnified, Rom. 11.13. Or,

2. Men, in reſpect of them they are betruſted with their choice commodities which God hath prepared for, and gives forth to them; they are in a fort betruſted with their Souls, to ſeek them in the name of the Lord, and to be inſtruments of the greateſt good to them, even ſalvation and life everlaſting, to watch for them, and wooe them for their utmoſt happineſs, and thence they are in a ſubordinate ſenſe to Chriſt, called Saviours. Obad. 16. Yea, they have their choice riches and jewels in their hands, or Miniſtry to diſpenſe to them for their inriching; the choice medicine of Gods own providing for them to adminiſter to them. They are in the name and ſtead of Chriſt, in and to the World, in reſpect of Miniſtration, and have his glory and power given unto them in his name unto men, to open the eyes of the blind, and to turn them from darkneſs unto light, and from the power of Sathan unto God, that they may receive remiſſion of ſins, and inheritance among the ſanctified by the faith which is in him: Joh. 17.22. Act. 26.18. with Iſa. 42.6, 7. Indeed theſe things agree principally to the Apoſtles, but they alſo reach to others, as they ſhare in, and take part of the ſame miniſtry, which is one and the ſame committed in whole to the Apoſtles, and in parts and parcels to the ſucceeding Miniſters of this Goſpel-doctrine; So as they are all in their meaſure (the Apoſtles more immediately and fully, others more mediately, and as deriving by them) Gods inſtruments for converting, regenerating, or begetting Children unto God; yea, and of bringing them forth, and nurſing them up with his Heavenly Doctrine. Yea, and with reſpect to

3. Both God and men; they are as Angels aſcending and deſcending upon the Ladder, that reacheth from earth to Heaven, namely, the Son of Man, the Mediatour of God and Man, Gen. 28.12, 13. with Joh. 1.52. 1 Tim. 2.5. through and upon him they have acceſs to God to behold his face, ſee his glory with open face, as in a Glaſs; hear his voice, be acquainted with his ſecrets, decrees and purpoſes, his will and mind concerning men; and to receive commiſſions and commands, meſſages and errands from him to them, a very high favour and priviledge: Yea, they are (and have liberty) in their minds and ſpirits to dwell in Heaven, and converſe therewith. And then they are meſſengers from God to men, upon the ſame Ladder, to bring down and impart his mind, words and commandments to them: and take care as tutelary Angels, of them, that no harm befall them, who will be guided by them, in what they ſay from God and Chriſt to them; Rev. 1.20.

An high honour in each reſpect it is ſure, and in its place far greater then to be Kings and Princes in the world, though not as to the commanding obedience in their own name, or requiring worldly reſpect and worſhip to be given them; for in that reſpect they are to be as ſervants to all, as Chriſt the great Prophet, Apoſtle, Goſpel-preacher and Angel of God was, but their honour and dignity is meerly heavenly and divine, in things pertaining to God, and to the ſouls of men, except only for order and decency among men; in which yet they are ſervants to God, and are not to defire to ſhare in his honour and glory from men with him, but only to ſeek the honour of him that ſends them, Joh. 7.16. and yet in reſpect to

4. Themſelves, they want neither honour, comfort or ſafety herein deſirable by them. For, 1. As for honour, its honour enough that they are Gods ſervants in ſo high and excellent employment, and that he is not, nor will be honoured with diſreſpect to them, if faithful to him, they that honour God, and receive his word by them, do alſo neceſſarily honour them, as conveyors of it to them, and for their works ſake highly reſpect them, as our Saviour ſaith: If any Man will ſerve me, let him follow me; and where I am, there ſhall alſo my ſervant be; (that is, where he is received, entertained and honoured, there is his ſervant for his, and his meſſage ſake alſo) If any Man ſerve me, him will my Father honour, Joh. 12.26.

2. As for comfort, they have it in the very matter of their employment; the Doctrine committed to them, and delivered by them, that affords them with others the comforts of Heaven, it being tidings of great joy to all people, and they preach nothing to the world of that nature, but what they have and may have a ſhare with them in, like the Oxe that trod out the Corn, they may eat of what they labour in; and then,

3. As for ſafety, they ſerve a Maſter ſo Great, as is ſufficiently able, and ſo Good, that he will not fail to uphold them, and ſave them in all difficulties, and againſt all dangers in their faithful ſerving him. And ſurely both as betruſted with God's name and honour, and as betruſted with, and employed about Mens higheſt concernments, it behoves them to be,

1. Faithful, both to him and them, to do the will of God and Chriſt, and ſpeak his words, he gives them faithfully, ſo as not to conceal the words of the Holy One, Job 6.10, Pſal. 40.10. but to make known the whole counſel of God and Chriſt to them, as Chriſt did to his Diſciples, Joh. 15.14, 15. And the Apoſtle Paul to the Churches, who ſhunned not to declare to them the whole counſel of God, Act. 20.26, 27. Yea, and to declare it, as God orders them to do it, with ſuch plainneſs, putting away the hidden things of diſhoneſty or guile, flattery and wiſdom of words, that may obſcure and darken the truth, and tender the croſs of Chriſt ineffectual: Not caſting a Veil over their Faces, as Moſes did, hiding from men the meſſages, which they carry, that they may not ſee to the end, and tendency of them, (though what Moſes did was done in faithfulneſs) but, uſing all openneſs and freeneſs of ſpeech, ſincerity and ſoundneſs of doctrine, without adding ought thereto, or diminiſhing ought there-from, or changing or altering any thing therein, but as of ſincerity, and as of God commending themſelves to every mans conſcience, and approving themſelves, as in the ſight of God and Chriſt, who imploy them, 1 Cor. • .17, 18. & 2.1, 4, 5. 2 Cor. 2.17. and 3.12, 13. and 4.1, 2. Not ſeeking or pleaſing themſelves, but ſeeking to pleaſe God, and profit men; yea, and pleaſe them too for their good, that they might be ſaved, 1 Cor. 9.19, 22. and 10.33. Rom. 15.2, 3. Not ſeeking Riches, or Honours to themſelves, nor for any Pleaſures of the Fleſh, or Injoyments of the World; nor for Eaſe, Liberty, or any thing turning aſide from either their attendance to God, or faithful diſcharge of their truſt towards him, or towards men, nor dealing unfaithfully with the Word of God, as Perſons partial in his Law, but leaving themſelves to God to provide maintenance, and give honour to them, as he pleaſes, and contenting themſelves with what he by his providence orders them, to do the work and ſervice to which he calls them; not making merchandize of Gods Word, and of the Souls of men for gain, honour or livelihood, and ſo deny the Lord who bought them; but ſeeking only the honour that comes of God; and the glory of God, and good of men in all things, depending on God and Chriſt, contentedly to honour and reward them, who alſo will do it abundantly, as ſhall be good for them here: but moſt fully hereafter, when the great Shepherd ſhall appear from heaven, 1 Pet. 5.4.

2. Greatly diligent and induſtrious, not giving up themſelves to ſloth and idleneſs, or to follow the luſts and appetites, or intangle themſelves with the affairs of this World, but that they may pleaſe him that imploys them, ſeeking diligently by prayer and ſupplications to God, for themſelves and all Saints, and more eſpecially for thoſe, that they are more eſpecially betruſted with; and giving attendance to reading, meditation, &c. that they may in their converſe with God, know and perceive his mind, and receive the word from his mouth, and be ſtrengthned to declare it faithfully and boldly unto men, not fearing their faces, or being flattered from it by them, and to be uſeful to, and have cauſe of joy in them, in their ſervice, toward whom alſo they are to uſe great diligence, and therefore they are compared to, and ſtiled by the name of Labourers, to ſignify that they muſt not be idle and loyter, and give themſelves to eaſe, careleſneſs and effeminacy, they are to digg, and plow, & ſowe, and plant, and water, and do all the work of the Lords husbandry, which the people are, and of his building, Vineyard, and Garden, which his Church is: Yea, as Shepherds, they muſt watch their Flocks, and that by Night and by Day, leaſt any ravenous Beaſt devour them, or diſeaſe infeſt, or any Thief ſteal them, or any harm from one another come to them. Yea, and ſo much the more as the ſouls of men are more precious then their bodies, about which the earthly husbandry, building, and other acts and manufactures are employed: the loſs of the ſoul is of wonderful great concernment, and God will require it of whomſoever the loſs of it proceedeth, if he would require the blood of men at the hands of men, as is ſaid, Gen. 9.7. Surely much more will he require the Souls of men, at the hands of men, with whom they are betruſted, if loſt by their negligence; ſeeing he hath valued them ſo highly, as that he hath not ſpared his own Son, nor Chriſt his own Life and Soul, but hath poured it out to death, to ſave them. And ſhall thy Brother for whom Chriſt dyed, periſh through thy meat? For thy ſloth, thy eaſe, thy will or pleaſure? Surely, if this were conſidered, it would make men careful how they undertake the Miniſtry, and having undertaken it how they diſcharge it, it would make them watch and labour with diligence, leaſt any ſhould miſcarry through want thereof, or through want of skill (the product of ſloth and idleneſs, or ſome ſuch miſcarriage) and ſo the blood of their Souls ſhould be required at their hands, as God threatned the Prophet Ezekiel, Chap. 3.17, 18, 19, 20, &c.

3. Great humility and lowlineſs of mind, bewaring of pride, leaſt being puffed up, they fall into the condemnation of the Devil: Indeed, while they look upon the heighth and honourableneſs of their Employment, their Liberty to, and Intelligence with Heaven, the ſecrets they ſee into above others, and the excellent diſcoveries they have, and make of the great and high things of the Goſpel, and the like, they may have Temptations to be proud and lifted up, and many there are that are apt to miſcarry that way; but it is a dangerous deceit, a Rock earneſtly to be ſhunned, and indeed none have cauſe to be leſs proud: Conſidering,

1. The exceeding heighth and weightineſs of their place and work, and their exceeding imbecility of themſelves, as of themſelves for the diſcharge thereof: This made Paul cry out. Who is ſufficient for theſe things? 2 Cor. 2.16. Eſpecially conſidering too the great woe will befall them, as guilty of betraying Cods Name and Honour, and his great Deſign, the work and buſineſs of higheſt conſequence; and as guilty of the loſe of Souls that are moſt precious in Gods ſight, if through their miſcarriage they be loſt and periſh. Oh therefore with what care and humbleneſs of mind ſhould they walk! Indeed their honour is great, and their reward will be great, if faithful and ſucceſsful, but the difficulty of doing their work aright, and obtaining the reward, and of walking worthy of their honour, ſhould keep them lowly and humble: As alſo,

2. That they have all that honour, not of deſert, but of Grace, and all their fitneſs for it, help and ſucceſs in it, not of or from themſelves, but from him that calls and imploys them, they have nothing but what they have received, and received not as of Merit, but of Grace, and what they muſt alſo give an account of, 1 Cor. 4.6, 7. 2 Cor. 5.10.

3. That in all their Service, and for all ſucceſs, they need to lean upon another, even Chriſt, and be helpen by him, they cannot flie up to Heaven by their own wings; their Wit, Learning, Induſtry, &c. will not inform them of the mind of God; it muſt be from God himſelf, and they cannot lift up themſelves into the ſight and hearing of him, ſo as to receive meſſages from him, but only by the ſtrength and length of the Ladder, that is erected for their aſcent, if they neglecting to look to relie and lean upon that, aſpire to know and underſtand otherwiſe, thinking by their own Wit, Learning, Philoſophy, &c. to attain it, they will periſh from the way, and fall in their attempts, and be deſtroyed, Iſa. 40.30. and when they have by Chriſt, as the Ladder mounted up and aſcended, and received information, they cannot profitably to themſelves and others deſcend again, but on the ſame Ladder; on, and by the ſtrength, ſupport, and aſſiſtance of the Son of Man, John 1.52. Gen. 28.12. So that no cauſe to be high-minded, but with humility, and the fear of the Lord, depend on Chriſt for all things, both towards God, and towards men; ſee Prov. 22.4. And indeed,

4. The very things they ſee and ſpeak of, may move them to be humble, and not lift up themſelves, either in the ſight of God or of men: For, do they not behold the glory of God, in the view whereof how low are they, ſo as they cannot utter what they ſee and hear; how vile and ſhort are they then in compariſon of him, with whom they have to do; the ſight of his Glory and Majeſty, his infinite Holineſs, and Purity, how might it make them cry out with the Prophet Iſoiah, Chap. 6.5 Woe is me, for I am a man of polluted Lips, &c. The greatneſs of his Goodneſs, How can they ſee and not be abaſed to ſee how far they fall ſhort of anſwering it? And the greatneſs of his Terrour, How ſhould it not make them fear, leaſt they ſhould fall under it? 2 Cor. 5.9, 10, 11. Yea, the greatneſs of his Humility Preached by them in the Grace he ſhewed to us men, is ſuch as may both inſtruct them to imitate him therein; ſeeing that's the Way by which he obtained his Glory and Honour, and did ſo much Service to his Father, and good to us men, and is declared to be our way to Honour too, Prov. 15.33. Mat. 23.12. And may caſt ſhame upon us, if after the ſo great Humility of ſo honourable a One, we be proud and haughty; who have nothing of our own that's fit to be gloried in; and are infinitely ſhort of what he was in all the good we receive from him, and do through him, Yea, and

5. It's not the place of Miniſtry, and the excellency of the Work and Office committed to a man, not the Office of an Apoſtle, or Prophet, much leſs of an inferiour Miniſter of the Goſpel, nor the excellency of Gifts and Furniture for diſcharging it, that is any mans Juſtification, or the thing for which God accepts him; but his being found in Chriſt, believing on him, and obeying him faithfully in what ever place God ſets him; or rather Chriſt himſelf as ſo believed in, and obeyed by him, It's not either the Hearer, or the Preacher of the Word, that is thereby Juſtified, but the doer of it. Yea. and

6. For, and by Pride, and other Miſcarriages, many highly Honoured and excellently Gifted Perſons, have fallen from their higheſt Places, to deepeſt Miſeries. The Angels who leſt their firſt habitation, were thruſt down to Hell, and are reſerved in Chains of Darkneſs, to the Judgment of the Great day, 2 Pet. 2.4. And, Judas who had a part in the Apoſtleſhip, yet falling down headlong, burſt aſunder, and all his Bowels guſhed out, Acts 1.17, 18. And Chriſt ſhall ſay to many that will plead, They have Propheſied in his Name, and in his Name caſt out Devils; depart from me, I know you not, ye workers of Iniquity, Mat. 7.22, 23. Such a conſideration moved the Apoſtle Paul, (and may move us and others to the like Care and Practiſe) To be at down his own Body, and bring it into ſubjection, leſt having Preached to others, he himſelf ſhould be a Caſt away, 1 Cor. 9.27. As alſo on the like conſideration of Gods dealing with the Jews, he gives us this advice; Thou ſtandeſt by Faith, be not high minded but fear; for if God ſpared not the natural Branches, take heed leſt he alſo ſpare not thee, Rom. 11.21, 22. For which is

Infer. 4. Seeing the Goſpel Doctrine is that in which the Son of man is Lifted up, and therefore of ſuch Excellency as is fore-ſhewed. It follows too, that they who withhold. Abuſe, or hinder the Preaching of the glorious Goſpel, are in a ſad way, and expoſe themſelves to great Condemnation. I ſay,

1. Such as being betruſted with it, do withhold it; whether they do as Onan, becauſe they know it is to raiſe up Seed to their Elder Brother, ſpill it on the Earth: Becauſe not they, but Chriſt ſhall have the glory, are unfaithful with their Talent, conceal the Words of the Holy One. Or like the ſlothful wicked Servant, hide their Talent in the Earth; and refuſe (or after they have begun, turn aſide from) Preaching the Word, and Doctrine of Chriſt. We read what our Saviour ſaith, ſhall be the Judgment of ſuch Perſons, viz. Take away the Talent from him, and bind the unprofitable Servant hand and foot, and caſt him into the outward Darkneſs; where ſhall be weeping and gnaſhing of teeth, Mat. 25.18, 24, 28, 30. Thence the Apoſtle having a Diſpenſation of the Goſpel committed to him, cries; Woe is me, if I Preach not the Goſpel, 1 Cor. 9.16. If a man fitted for it, for the love of this World embracing it like Demas, and deſirous to follow the Riches, Honours, Pleaſures of it; or to avoid the labour and work of Preaching, Winning and Watching over Souls; or to avoid the Croſſes and Sufferings that attend it here, keep ſilence or forbear and decline from Preaching it, as God opens doors and gives him opportunities: Surely ſuch a man greatly diſpleaſes God, as one injurious to, and diſhonouring him, as if he were an hard and unjuſt Maſter, and his Service diſadvantagious, and he wrongs the Souls of men, from whom he withholds what is for their Profit and Benefit: And therefore this high Calling is upon no ſuch ground to be Omitted, Neglected, or Turned away from, but it is to be accepted willingly, and diſcharged faithfully and diligently, in Eye to, and confidence in Gods Greatneſs and Goodneſs to uphold and bleſs in it, and reward for it.

2. But much more are they faulty who abuſe the Goſpel. And ſo they do who

1. Corrupt or Pervert it; as the Apoſtle ſpeaks, Gal. 1.7. Making it another thing then what it is in it ſelf, and from God; like Wine mixed with Water: Or, Silver become droſs, Iſa. 1.22. Or Meat mixed with Poyſon, while the Name of God, and the Son of man is neglected, waved, or laid by, and Dreams and Fancies inſtead thereof Preached. The Grace of God in its Freeneſs, Fulneſs, and Extent not held forth; but a Mingle-mangle, or Hotch-potch of Grace and Works: Chriſt and Moſes, or ſome other Name or Doctrine in ſtead thereof declared; ſuch as puts men upon waiting for, and expecting ſome Almighty and irreſiſtable Operation and Force of Spirit, to Convert and Aſſure them. But in the mean time, the Goſpel of Chriſt, which is the Power of God to Salvation to them that believe, Waved and Rejected by them, and Preached againſt, even the Love of God to the World; and ſo the Diſcovery of the Son of man, and the Grace in him for ſinners; and for all men, in which the Power and Spirit of God breaths, and the Saving and Enlivening force is offered. Men are taught to neglect that, and the Power and Force working in it to look for another & greater, til by Stifling and Crucifying, that they periſh. Like the Jews that rejected Jeſus, and the Grace diſcovered in, and by him, to look for another Meſſias of far more Pomp and Splendour then he. Or, as if ſome ſhould have Taught the Wounded Iſraelites, to have looked for ſome immediate Power beſide the Serpent, inſtead of looking to the Serpent, through which God puts forth his Almighty Power for their Healing. They who ſo do, are to be avoided as poyſoners of Souls, in ſtead of good and skilful Phyſicians: Or as the Corrupters of the Fountains, and Springs, of all true Piety, and acceptable Devotion to God, Tit. 3.3, 4. Yea, ſuch as bring not this Doctrine of Chriſt, we are not to receive to Houſe, or bid God-ſpeed to, for they are evil and deceitful Workers, Meſſengers of Satan, and Inſtruments, or Authours rather of Perdition, bringing in Hereſies of Damnation. Eſpecially ſuch as deny the Perſon and perſonal Works of Chriſt, and turn them into Allegories, their Doctrine is the Poyſon of Dragons, and the cruel Poyſon of Aſps, quite contrary to the Doctrine of Chriſt Crucified; the ſincere Lifting up of the Son of man, and therefore they that bid ſuch God-ſpeed, or ſhew them any countenance, and wiſh them ſucceſs, are therein partakers of their evil works. Againſt theſe, we may ſee what Woes are thundred, in 2 Pet. 2. and Jude 4.19. And that For them (and thoſe after to be mentioned under this Head) is reſerved, the blackneſs of Darkneſs for ever. That is, the ſaddeſt portion in Hell, and Miſery. For theſe are like the evil fallen Angels (eſpecially if having known the Way of Truths they turn aſide to be of theſe) fallen from Heaven, and become Seducers of men from the Way of Truth and Righteouſneſs; Cauſers and Provokers of others mens deſtructions; the Inſtruments or Meſſengers of Satan, to keep or delude men from Chriſt Jeſus the Son of man, that they by neglecting or putting away from them, him & his Salvation ſet forth in the Goſpel, and by looking to, or for other falſe Medicines, might die of their Wounds: Yea, by theſe Satan inſinuates his ſtrong deluſions, that men might believe Lies, and be damned; ſo that they are moſt Diametrically, or Point-blanck oppoſite to Gods Grand deſign, and mens great Good and Happineſs. And therefore as Chriſt and his Apoſtles, were earneſt and frequent in warning of ſuch as theſe; ſo there are none that the holy Prophets and Apoſtles, ſpeak more terribly againſt, as ſhewing them to be men of ſwifter and greater deſtruction then others; as may appear in Jer. 23.9. &c. And in thoſe Chapters of Peter and Jude, above mentioned. Oh what care therefore ſhould be taken of falling into this number! And of hearing, and being perverted, or ſubverted by them! Take heed what ye hear. Beware of falſe Prophets; look to your ſelves, for many Deceivers and Antichriſts, are gone out into the World, that turn men from Chriſt and his Truth, his true Church and People, and lead them to deſtruction.

2. Such as Preach the Truth, but walk contrary to it, in Pride, Wantonneſs, Fraud, Uncleanneſs, Covetouſneſs, Voluptuous, Riotous Courſes, or the like; cauſing men to ſtumble at the Goſpel, and ſpeak evil of it. Theſe therefore are Enemies to the Croſs of Chriſt too, as the former are in their Doctrine, and ſo much the greater as they are, the more ſpecious in theit Converſation; (as the Phariſees were to Chriſt) ſo theſe alſo under pretence of Friendſhip, betray it like Judas, and expoſe it to its open Enemies to be Decried and Crucified, Rejected and put away, even thoſe that Preaching it, Phil. 3.18, 19. yet have their Bellies their Gods, and mind Earthly things, whoſe end therefore is deſtruction too among the forementioned; both occaſionally to others, and finally to themſelves.

3. They that do hinder the Goſpel and Goſpel-preachers, forbidding them that would and are fitted for it, and ſent forth with it to ſpeak it to others, that they might be ſaved; againſt ſuch, wrath hath come and will come to the utmoſt, 1 Theſ. 2.14, 15, 16. For theſe men are herein ſuch as pleaſe not God, but are contrary to all men (or at leaſt to the good of thoſe men from whom through their cauſe it is withheld) filling up the meaſure of their ſins. Whether they be

1. Such falſe Teachers that like the Phariſees and Lawyers of old, take away the Key of Knowledg, the Viſion of all, the Preaching of the Grace of God that brings Salvation to all men, the Preaching of the Croſs of Chriſt, as ſeen and teſtified to by all the Prophets of God, and by all his holy Apoſtles, and that gives Light to all other matters of Doctrine and Practice, and concerns all men as laying a good Foundation for their Faith and Repentance, and all right Obedience unto God; neither entring the Kingdom themſelves, nor ſuffering thoſe that would to enter it, in ſo Receiving and Believing the Grace of God in Chriſt toward them, as to be renewed into a Conformity to him, and Submiſſion to his Government by it: Yea, ſhut the Kingdom of God againſt men, while they will not have that Preached to them that ſhould let them ſee their way into it, and perſwade them to walk in it, and enter by it, Mat. 23.13. Luke 11.52. Or,

2. Such as exerciſing ſome power amiſs, do by violent and compulſive courſes, hinder the Preaching and Preachers thereof; whether that power miſexerciſed be Eccleſiaſtical or Civil; and ſo whether they that abuſe their power to ſuch purpoſe, be led by ſome blind Zeal for ſome falſe way, and againſt the Truth it ſelf, oppoſing it as Errour and Falſhood. Like the Councel at Jeruſalem, who forbad the Apoſtles to Preach in the Name of Chriſt, and the Reſurrection of the Dead, being Sadduces themſelves that denied the Reſurrection, and therefore alſo the more zealous againſt Chriſt and the Doctrine of his Reſurrection that Eſtabliſheth it. Putting them into Priſon, and Scourging them for their ſo Preaching, Acts 4.18. and 5.28.40. Though ſuch doing it in Ignorance of unbelief, and upon convincement thereof repenting, they may obtain Mercy as St. Paul did, 1 Tim. 1.13, 14. But doing it maliciouſly and againſt Light and Knowledg, their caſe is exceeding ſad and dangerous: Or whether it be out of Will and Zeal to ſome fond Ceremonies, Will-worſhips, or deviſed and impoſed Obſervances that they forbid the Preaching of the Truth, except they will fall down and Worſhip them in ſubmitting thereto, like that in Rev. 13.16, 17. Where the Beaſt and falſe Prophet cauſe all that will Buy or Sell (that is Trade in Religious exerciſes) to receive a Mark in their Right-hand, or in their Fore-head, or elſe they ſhall be prohibited there-from; if not alſo either Bodily or Civilly killed [the fear of falling under the guilt of receiving which Marks, cauſed ſome that I know, rather chuſe to be as civilly Dead, then to keep their Places and Liberty of Preaching therein upon the terms of Conformity propoſed. Whether they did well or ill therein, God will judg; but] ſurely all Hinderrers and Letters of the Preaching of the Goſpel, are ſo far as guilty of it fighters againſt God and his Grand deſign, and therefore in a way to miſery and deſtruction: And therefore it concerns all to beware of ſo doing, leſt by any Humour, Faction, Ambition or falſe Principles whatſoever or undue-ſtanding upon needleſs diſputable matters, they incur the guilt thereof.

Infer. 5. They that under any pretence, or for any cauſe reject and put away the Goſpel, and the Preaching of Chriſt from them, muſt needs run upon their own miſery and deſtruction in ſo doing, becauſe they put away or neglect their own Salvation; even that in which God is offering and bringing Salvation, Life, and his Kingdom (which is Righteouſneſs, Peace, and Joy in the Holy Ghoſt) to them. Whether it be that they only diſregard and neglect it through mindfulneſs of other matters, as thoſe who being Bidden to the Wedding-Dinner turned away ſome in their Farms, others to their Merchandize. Or thoſe in the Supper, who prayed to be excuſed, becauſe they had bought Oxen, hired a Farm, or Married a Wife, Mat. 22.5.7. Luke 14.18, 19, 20, 23. Or whether out of unbelief of the Meſſage, or zeal againſt it, or for ſome other falſe way deride, abuſe and perſecute the Meſſengers and Preachers of it, Mat. 22.6, 7. Or whether they pretend to entertain it, but yet denie the power of it, and will not ſuffer it to unſtrip them of their own rotten Rags (their Carnal confidences, hopes, and rejoycings in themſelves, their own wiſdom, Righteouſneſs, Fleſhly priviledges, and conceits of Righteouſneſs, gathered up ſome other way; as from ſome Applications of promiſes to themſelves, or practice and performance of Religious Duties: And not from beholding and eyeing the Grace of God in Chriſt Crucified, as alſo their Wills, Purpoſes, and ſinful converſations) that they might be clothed by, and with Chriſt and his Virtues, the true Wedding Garment, in which God will accept us. Like the man that came to the Feaſt, but took not on the Wedding Garment, Mat. 22.11, 12. who therefore was taken away, bound hand and foot, and caſt into the outer darkneſs, verſ. 13. Yea, which way ſoever it be, or upon what account ſoever (whether love of the World, or fear of ſufferings from men) that men reject the Goſpel, and ſo the Son of man as lifted up therein, they inevitably run themſelves upon their own miſchief; both as not receiving the only Medicine prepared for them, for their eſcape from death and deſtruction (For, How ſhall we eſcape, if we neglect ſo great Salvation! Heb. 2.3. As the wounded Iſraelites muſt needs die that neglected the Brazen Serpent, and its lifting up, it being Gods only Medicine) And alſo as provoking God further againſt them for ſlighting his Goodneſs, deſpiſing his Wiſdom, and its Deſign and Device; ſetting light by his Son, the choice Object and Evidence of his Love: For if they that deſpiſed Moſes Law, died without mercy, under two or three Witneſſes; of how much forer puniſhment ſhall he be thought worthy, who hath trampled under foot the Son of God, and counted the Blood of the Covenant wherewith he was Sanctified an unholy (or common) thing, and hath done deſpight to the ſpirit of grace; for, we know him that ſaith vengeance is mine, and I will repay: Heb. 10.28, 29, 30. Surely herein the reaſon and cauſe of mens deſtruction is evident, and the greatneſs of it ſeen to be right and reaſonable; ſeeing they ſuffer not, but by and for putting that away, which would have made them ſafe and happy. But of this more afterward.

Infer. 6. Laſtly, Seeing the Goſpel is ſuch a glorious Doctrine, and of ſuch great good and advantage to men, as its a great mercy to a Man or People, when God ſends it to them: So it muſt needs be a heavy judgment, and argue great diſpleaſure againſt a People, when God takes it away from them; for, is it not his taking away his grace and peace from them? May not I-chab • d, The Glory is departed, be ſaid in that caſe, as when the Ark of God was taken from Iſrael; for Salvation and Life and Gods Kingdome is gone then (as our Saviour ſaid to the Jews, by way of threatning, ſhewing the greatneſs of Gods wrath againſt them, for their rejecting him and his ſervants, and Goſpel miniſtred by them; Therefore I ſay unto you, that the Kingdom of God ſhall be taken from you, and given to a Nation that will bring forth the fruit of it, Matth. 21.43) And, is not the taking away Gods Kingdom a ſad loſs to a People! ſeeing therein is contained all ſpiritual and eternal grace and bleſſing; a ſad and fearful judgment, and that which above all here is to be deprecated and avoided, as laying open to eternal deſtruction; whether it be, by ſending ſtrong deluſions, that men may believe a lye, and they all be damned that received not the love of the truth, that they might be ſaved, 2 Theſ. 2.10, 11, 12. ſuffering thoſe ſtrong deluſions to be ſo publickly imbraced and enjoyned, as to juſtle and thruſt out the Goſpel; as is moſt groſly and moſt grievouſly ſeen in the Mahumetan Countries, and in the Papacy, though God is not wholly leaving himſelf without witneſs to them; or, by ſuffering barbarous and wicked Enemies to over-run a Nation or Country; or, by taking away his Servants, either to ſend them elſe-where, as when the Apoſtles, the Jews being left to their obſtinacy; were ſent to the Gentiles, Act. 13.47. and 28.28. Surely it's every way a heavy judgment, and to be much cryed and prayed againſt, as Pſal. 12.1, 2. Well might the Prophet Amos, from the mouth of the Lord, ſignifie that the Famine of hearing the Word of the Lord, is a worſe Famine then that of bread and water, Amos 8.11, 12. For this is but of ſuſtenance for the body and bodily life, and that's but a momentany and uncertain life, which muſt however dye and depart, that is indangered thereby in a bodily death, out of which there will be a Reſurrection again, and in the ſtate of which the Soul mean time may be bleſſed, Rev. 14.13. but the other is of the ſuſtenance and ſalvation of the Soul, and the removal thereof lays open to the loſs of Eternal Life; and indangers the inevitably falling into everlaſting deſtruction, out of which is no recovery or redemption. Oh how greatly behoves it us then to pray, and pray earneſtly for our ſelves, and for our Nation, that however God may pleaſe to correct and chaſten us, yet he would be pleaſed to continue with us his glorious Goſpel, and not take that from us: and that he would vouchſafe to give or reſtore it to the Places or Nations that are without it, or have it not ſo clearly with them, as we have it, bleſſed be God for it. And let this ſuffice for the firſt Uſe, the Diſcovery of the Excellency of the Goſpel-Doctrine, and the Inferences therefrom.

Uſe. 2 THe Second Thing I ſhall note, is for further Information of us, from all ſaid upon God's Grand Deſign of exalting and lifting up Chriſt the Son of Man, and of the neceſſity and fulneſs of Him, and his Exaltation, both as exalted in Himſelf, and as glorified by the Spirit in the Goſpel, for effecting Faith in us, and there-through preſerving us from periſhing, and giving us Eternal Life; to inform us of the exceeding preciouſneſs, excellency and glory of the Lord Jeſus, this Son of Man himſelf, from whom, and whoſe excellency all the Glory of the Goſpel, and its beneficialneſs and advantagiouſneſs floweth. Surely, He that renders the Goſpel ſo glorious, muſt needs excell in glory and excellency himſelf; its nothing, but He in it that makes it rich and full, and efficacious. Let Men ſpeak as gallant words as they can imagine, and uſe all the skill that Art, and Induſtry can ſuggeſt; yea, that the moſt wiſe and ſubtle ſpirit can teach them, Speak with the Tongue of Men and Angels, uſe the moſt powerful demonſtrations Logick can make, and the moſt perſwaſive arguments Oratory can invent and make uſe of, yet if there be nothing of the Son of Man in it, nothing of Chriſt, and him crucified, it avails nothing to our Salvation and enjoyment of Eternal Life. But He alone diſcovered (and the better the more nakedly, and with the leſs artifice and uſe of thoſe Sciences) is able to effect all in us; for God hath made void the wiſdom of this world; the wiſe, the Scribe and the Diſputer of this World, are with him mere ciphers, 1 Cor. 1.18, 19, 20. Deceive men they may (and therefore the Apoſtle cautions us to beware, leaſt any man ſpoil us through Philoſophy and vain deceit, Coll. 2.8) but ſave men from periſhing they cannot, much leſs advance them to Eternal Life: No, its this Object held forth in the Goſpel, that is the life and vertue of it, which is the Son of man Chriſt Jeſus, Rom. 1.3. and 16.25. and therefore ſeeing the Goſpel is ſo excellent by his being the matter of it, how excellent is He himſelf, who is its matter? He muſt needs be more precious than the Gold of Ophir, more glorious and excellent than the Mountains of prey, Iſa. 13.12. Pſal. 76.4. That hath in him not only the excellencies of all the Creatures, but all the excellencies of God alſo. Gods great glory, and mans utmoſt happineſs, all meeting in him. If when Ahaſuerus propoſed the Queſtion, What ſhall be done to the man whom the King will honour? Haman reaſonably thought it would be no ſmall matter which would be done to him; How much more may it be thought and believed, that He whom God not only will honour, but honour above all, muſt needs excell in all things that may commend him? Yea, He honours him with his own, with all his own honour and glory; which he will not give to any other beſides him, either thing or perſon: Surely he muſt needs be infinitely and inexpreſſibly honourable and glorious; ſeeing God is infinitely honourable and glorious himſelf, and honours him not according to the dictates of the wiſeſt and higheſt Creatures (with whom he takes no counſel in this, or any other matter) but according to his own wiſdom, underſtanding and goodneſs, which are all infinite and boundleſs; unleſs then we could by ſearching find out God, yea, and find him out too to perfection (whoſe Excellency is higher then the Heavens; ſo that, What can we do? Deeper then Hell; and therefore, What can we know? Longer then the Earth, and Broader then the Sea, and ſo altogether Incomprehenſible) we cannot find out, and fathom all the Glory and Excellency of this Man, the Son of man, the Lord Jeſus. Well may it therefore be ſaid of him, that He hath a Name above every Name, and that none knows but himſelf, Rev. 19.12. And as himſelf ſaith, None knoweth him but his Father, Mat. 11.27. Yet many, and great, and glorious things are ſaid of him, by his holy Spirit, That ſearcheth out all things, even the deep things of God, 1 Cor. 2.10. And Takes the things of Chriſt, and ſhews them to us, John 16.13, 14, 15. Things that commend him highly to us, though yet, his Name (which is) only Excellent, Pſal. 148.13. Is Exalted above all Bleſſing and Praiſe, Neh. 9.5. So that when we have ſearched, and ſaid all we can, in, and from what is Recorded of him by his holy Spirit, yet we may conclude, as in Pſal. 106.2. Who can declare his mighty Acts? Who can ſet forth all his Praiſes? God hath ſo poured out Himſelf, and his Fulneſs, and the Fulneſs of all things therein as it were into him, that he is All and in all, in the new Creature, or Creation, Col. 3.10. It hath pleaſed the Father, that in him all Fulneſs ſhould dwell (and it hath pleaſed all Fulneſs to dwell in him) yea, All the Fulneſs of the Godhead dwells in him bodily, and in him we are compleat, Col. 1.19. and 2.9, 10. All things in Heaven and Earth, hath God pleaſed to gather together in one, even in Chriſt Jeſus, Epheſ. 1.10. That if any thing in either, or all things in both of them, may like us, and ſatisfie us, we may have them fully and tranſcendently in him. Let us eſſay to View ſomething of his Infinite Perfections. And ſo

1. We may find him as the Son of man, the Firſt-born (or moſt Choice and Excellent) of every Creature, and to be before all things: As he in whom the choiceſt Virtues, of all the choice Creatures, are tranſcendently met. And well they may, ſeeing by him all things were made and by him received their ſeveral Beings, Forms, Properties, and Virtues. We may take a brief view of ſome of the prime of them, as they are uſed in Scripture Speech, to be as his Shadows, or Repreſentations of ſomething of his Excellencies; Who is the beginning of the Creation of God, Rev. 3.14. The Wiſdom in, and by which all things were made, Pſal. 104.24. Prov. 3.19, 20. and 8.22, 30. And here let us view,

1. The Creatures made before man. Of which

1. The Light was the firſt we read of diſtinctly mentioned. And, Truly the Light is ſweet, and of great good in the Creation, comfortable and very uſeful, diſcovering all things elſe; and rendring them viſible, and affording Direction and ſomething of Capacity for our Working, Walking, and comfortable Fruition of other Creatures. And he is the Light of the World, the true Light, lightning every man coming into the World; the Light of Life, giving a right and true diſcovery of all things, and affording Direction to us, and Capacity for our right demeanour of our ſelves toward them, and comfortable Injoyment of the Benefits in, or by them; inlightning the mind, and inlivening the inward man, John 1.9. and 8.12.

2. The Earth with its Furniture and Garniſhments, is uſed alſo to repreſent ſome of his Excellencies. For he is both as the Fruitful Soil, that brings forth and gives Fruitfulneſs to the Vegetables there-on. For in him the Trees of Righteouſneſs are Planted, and do Grow (he being in the moſt choice ſenſe, the Houſe of the Lord) Pſal. 92.12. John 2.21. Col. 2.9, The fruitful Hill, or Horn of Oyl, Iſa. 5.2. Yea, his Garden and Vineyard, with all their pleaſant Flowers, Spices and Fruits, have their Rooting in him, Col. 2.6, 7. And Grow in the Grace and knowledg of him, 2 Pet. 3.18. Cant. 4.11, 12.16. and 2.2, 13. He, the Word, falling into the Earth, the Humanity, and Dying in the Manhood, brings forth much Fruit, that grows from and in him, John 12.24. Yea, he is both the Root and Off-ſpring of David too, Rev. 22.16. Though Growing as a tender Plant, and as a Root out of a dry Ground, Iſa. 53.2. The Branch out of the Root of Jeſse, Iſa. 11.1, 10. with Rom. 15.12. The pleaſant Plant, the Man whoſe Name is the Branch, Zech. 3.8. and 6.12. The Branch of the Lord Beautiful and Glorious, and the Fruit of the Earth, Excellent and Comely. No ſuch Branch, or Root, or Fruit, as he, Iſa. 4.2. The True Vine, John 15.1.4. Whoſe Grape and Juice chears both the Heart of God and man, Judg. 9.13. The Apple-Tree amongſt the Trees of the Foreſt, whoſe Shadow is fragrant and delightful to ſit under, and whoſe Fruit is pleaſant to the taſte, Cant. 2.4, 5. Yea, the goodly Cedar of Lebanon, ſo ſtrong and durable, and the Palm-Tree ſo Tall and Streight growing up, though under Weights and Preſſures, are Emblems of him and his Kingdom; he being the Head of the Righteous, the Firſt and Prime of them, Pſal. 92.11. The Green Olive-Tree alſo in the Houſe of God is he, rarather then any other, truſting as man in the Mercy and Bounty of God (and ſo Living by the Father that ſent him, John 6.57.) For ever, Pſal. 52.9. He is the choice Flower in Gods Garden; and his Cheeks are ſaid to be ſweet Flowers, Cant. 5.13.

Again, In the ſolid parts of, and in the Bowels of the Earth, he is repreſented by what is therein Excellent. Whether it be what is hard and durable only, or what is alſo precious; the Stone for ſtrength: He is the Stone and Rock of Iſrael, Gen. 49.24. 2 Sam. 23.3. The Rock of Ages: The Foundation of Gods Building, that cannot be moved; the ſure Foundation, the precious Corner Stone, with whom what is united, and upon whom whoſo truſteth, ſhall not be aſhamed, 1 Pet. 2.4, 6. Iſa. 28.16. Yea, if their be any Pearls in the bottome of the Sea, Gems, Jewels, or precious Stones, or Mettals, in the Bowels of the Earth; he is far more Rich and Precious then they. He being and affording that which in the Spirit is called, The Gold of Ophire, and the Stones of the Brooks, the Almighty, that is the Defence, or Gold; of thoſe that acquaint themſelves with him, and receive the Law from his Mouth. As in him alſo we may find plenty of Silver, or Silver of Strength: His Word being as Silver, ſeven times purified in the fire, Job 22.22.24. Pſal. 12.6. Yea, The words of his Mouth, are better to the Soul then Gold, then much fine Gold; yea, Then thouſands of Gold and Silver, Pſal. 9.10. and 119.71. He is the Pearl of Price, which the wiſe Merchant ſells all to purchaſe, counting as Loſs and Dung, the moſt goodly and gliſtering Pearls beſides, that he may win him, Mat. 13.44, 45. Phil. 2.7, 8, 9. Yea, He and the knowledg of him, is that Wiſdom that is better then Pearls and Rubies; not to be valued with the Onyx Stone, or Topaz of Ethiopia, or what ever other Gems and Jewels: All things that can be deſired, not being comparable therewith, Job 28. Prov. 3.14, 15.

3. If we View the Waters. He is the Ocean of Goodneſs, and of plenteous Redemption: Into whoſe Depths he will caſt all his Peoples ſins, Mich. 7.18, 19. The Spring and Fountain of Living Waters, Jer. 2.13. The place of broad Rivers and Streams, much more ſafe then the Seas; for therein goes no Gally with Oars, nor gallant Ships, Iſa. 33.21. And the Waters which he gives, far tranſcend all others in Virtue and Goodneſs; both for Cleanſing, for they cleanſe the fowleſt Spots, make clean ſuch as the houſe of David, and Inhabitants of Jeruſalem; Perſons guilty of bloody ſins, like Scarlet or Crimſon, Zech. 13.1. Iſa. 1.10, 18, 21, 22. And for Fructifying, for they cauſe the Trees of Righteouſneſs always to be green, and to bear forth precious and proſperous Fruits, Pſal. 1.2, 3. Ezek. 47.7, 12. And for Quenching the Thirſt, for they cauſe the Drinkers of them to Thirſt no more, John 4.14. Rev. 7.16, 17. Yea, they alſo produce a multitude of Fiſh, Souls truſting to and Swiming in the Goodneſs of God, as manifeſted in him. Yea, and they give Life and Healing to all they come to, Ezek. 47.7, 8. And what are not healed by them, are like Marſhes and Miry places, the Sinks of ſin. And theſe Waters are Chriſt, and the knowledg of, and abundance of Grace in him, John 6.35. and 7.37, 38, 39.

4. View we the Air, and there we ſhall find the Clouds uſeful for ſhading from the heat, and the Rain and Dew thence refreſhing the Earth, and producing Fruits therein. And is not Chriſt a Cloud of Protection and Shadow to his Servants? Iſa. 4.4. And he ſhall come down like Rain on the mown Graſs (thoſe that are taken down and cut off from their Carnal confidences, and Fleſhly rejoycings in themſelves) and as the ſhowres that water the Earth. So as in his days, the Righteous ſhall flouriſh, Pſal. 72.6, 7. Yea, and his Doctrine is as the Rain, the ſmall Rain, and as the Dew to the tender herb, or heart; becauſe his Name is therein Proclaimed, Deut. 32.1, 2. And his Spirit poured out, is like Water upon the thirſty, and his bleſſing like floods of water upon the dry Land, Iſa. 44.3, 4. ſo as he cauſes to grow, as among the graſs, and as the Willows by the water courſes. And He will be as the Dew to Iſrael, a ſweet refreſhing, ſo as he ſhall grow as the Lilly and caſt forth his roots as Lebanon, his branches ſhall ſpread, and his beauty ſhall be as the Olive-tree, and his ſmell as Lebanon, Hoſ. 14.5, 6. Yea, and he makes them that are in him, and partake of him, to be as the dew too from the Lord, and as the ſhowres upon the graſs, (as he is held forth in and by them) that tarryeth not for man (to help forward by his Art and induſtry) nor waiteth for the Sons of men, Mic. 5.7. In the Air alſo is the cool refreſhing breath, & the winds that ſometimes bring clouds and rain, and ſometimes drive them away; ſometimes carries on mens endeavours, and ſometime breaks down what reſiſts. And his Spirit is as the wind which bloweth and breatheth where it liſteth, and brings forth the Clouds that have rain in them, his gifted Servants, Joh. 3.8. Iſa. 5.6. and ſhowres of heavenly doctrin and bleſſing. And it is ſometime like a mighty ruſhing wind, too ſtrong for all that make reſiſtance there-againſt, Act. 2.2. and 6.10. And he drives away from, or brings ſtorms upon men, as he ſees fitting, Rev. 7.1, 2. Yea, Chriſt by his Spirit ſometimes fills the Soul with a freſh Gale, and carries it on with a full Sail of aſſurance of faith and hope, while they as Veſſels ſwim upon the Ocean and Streams of his Goodneſs, and commit themſelves to his care and aſſiſtance, Coll. 2.2. Heb. 6.11. and 10.22. Yea, and in the Air there be Thundrings and Lightnings too, repreſenting his Voice, and the diſcoveries of Himſelf, and his wrath; while He thunders from heaven upon his enemies, 1 Sam. 2.10. and anſwers his people by terrible things in righteouſneſs, in the ſecret place of thunder, Pſal. 65.5. and 81.7. Yea, and He makes his Servants and Diſciples too ſometimes Boanerges, Sons of Thunder, Mark 3.17. And his Lightnings (his ſuddain, forcible diſcoveries of himſelf, his truth, and judgments) inlighten the earth, Pſal. 97.4.

5. The Fire alſo repreſents him who was as devouring Fire in the ſight of the Children of Iſrael, Exod. 24.13. and, who ſits as the Refiners fire to purify the Sons of Levi, that they may offer a pure offering, Mal. 8.3. And ſurely He is that light of Iſrael that is for a Fire, and his Holy one that is for a flame, to burn and devour his thorns and briars (the wicked amongſt and againſt them, with all wicked works) 2 Sam. 23.6, 7. Ezek. 2.6. and 28.24. Mal. 4.1. Heb. 6.8. Iſa. 10.17. Yea, his Law is a fiery law, Deut. 33.2. And his word as fire to give light, warmth, and helpfulneſs for purifying, melting, and burning up what is meet for ſuch operations, Jer. 23.29. and his ſpirit a Spirit of burning, Iſa. 4.4. where-with alſo, as alſo with fiery tryals and afflictions, he baptizeth; Matth. 3.11.

6. View we the Heavens; there the bright and the morning ſtar very comfortable to them that watch for the Morning, and the Sun pleaſant for the eye to behold, are to be ſeen, and He is the bright and the morning ſtar, Rev. 22.16. The Day ſpring (Eaſt, or Morning) that hath viſited us, to give light to them that ſit in darkneſs, and the ſhadow of death, and to guide our feet into the ways of peace, Luc. 1.77.78. A great light, Matth. 4.16. Yea, He is the glorious Sun of righteouſneſs that ſhall ariſe to thoſe that fear him, with healing under his wings; and as the Sun in the Firmament hath rejoyced, and doth to run his courſe, Mal. 4.2. Pſal. 19.6. Yea, He is far above the Sun in excellency; for, the Lord God is a Sun and a Shield too, and will give grace and glory, and no good thing will he with-hold from them that walk uprightly, Pſal. 84.11.

7. View we the Animals and living Creatures, what excellencies or uſefulneſs is in them, that be not far more excellently in him; the meekneſs of the Lamb, its cleanneſs for Sacrifice to God; goodneſs, ſweetneſs & wholſomneſs for food, and profitableneſs for clothing to men; its patience in ſuffering, &c. are far more excellently in him; the Lamb of God, the ſpotleſs Lamb, and without blemiſh, that takes away the ſin of the World, Joh. 1.29. 1 Pet. 1.19. Joh. 6.51.53, 55. a Lamb againſt the ravenous Beaſts, who though hated and hunted by them, bears all with patience and meekneſs; dumb before the Shearers, and when led to the ſlaughter opened not his mouth, Iſa. 53.7. and at the laſt overcomes them, Rev. 17.14. The ſtrength and courage of the Lion, and the comelineſs of his going, that turneth not away from any, being found in him too, who is therefore ſtiled the Lion of the Tribe of Judah, that hath prevailed. Prov. 30.30. Rev. 5.5. Yea, he overcomes the old Lion and Dragon, and all the Beaſts of prey, which riſe up againſt him. The ſtately Unicorn and his erected Horn is but an emblem of Him, and his Kingdom, having the ſtrength of the Unicorn, Numb. 23.22. and 24.8. and his glory, and ſtrength called his Horn, ſhall be exalted like the Unicornes horn, Pſal. 92.10. The Roe and the young Hart leaping on the mountains, is he in the livelineſs of his love, Cant. 2.9, 17. and 8.14. The Hen or any other Bird moſt loving to her Chickens or young ones, are ſhort of him too in his deſire to gather Souls under him for his defence, and in keeping warm and ſafe thoſe that truſt under the ſhadow of his wings, Matth. 23.37. Pſal. 91.3.

II. View we Man, Gods prime workmanſhip at the firſt, Gen. 1.26. and Chriſts delight, Prov. 8.31. and we ſhall find no excellency given Man, wherein Chriſt excells not; View we,

1. His Body, with its Members; they are made uſe of to expreſs, or rather figure his excellencies, who alſo was made Man, and took an humane body now made glorious: under the names of Mans bodily members, he hath diſcovered his perfections; but ſo, as far ſurpaſſes all that's in other mens bodies; for, his Head is as the moſt fine gold, to ſignify the preciouſneſs of his Deity and Authority, his Rule and Government, and how exceeding rich and precious his thoughts and inventions; 1 Cor. 11.3. Pſal. 139.17, 18. His locks buſhie and black as a Raven, his thoughts exceeding many to us and deep, and ſo are the acts and exerciſes of his Authority and Government over us, and for us; his judgments alſo unſearchable and full of ſtrength, youth and beauty, Pſal. 4.6. and 92.5, 6. Rom. 11.33. His eyes (or inſpections) like Doves eyes waſhed with milk, undefiled, pure and clean, chaſt and ſingle, and fitly ſet, nothing wrong or amiſs in them, he ſeaſonably beholds our needs and wants, and diſcovers either love or anger, as is meet for us. His cheeks, the appearance of his face, as beds of ſpices, ſweet flowers, both lovely to the view, and grateful to the taſt and ſmell, ſweet, fragrant, precious, refreſhing the inward ſenſes. His lips like Lillies dropping ſweet ſmelling myrrh; his words pure and clean, precious, refreſhing the heart, and phyſical, and full of purging, healing virtue to the Soul and Conſcience. His Hands as Gold-rings ſet with the Beryll, his powerful acts and works precious, rich, heavenly, and his power without beginning or end. His Belly as bright Ivory overlaid with ſapphires, his inward hearty affections, and bowelly compaſſions manifeſt, pure, clean and chaſt, and moſt preciouſly rich, and inriching, as opened and diſcloſed in the Holy Books or Scriptures of truth. His Leggs as Pillars of Marble, his goings ſtrong and ſteddy, ſet upon Sockets of fine gold, having their Baſis or Foundation in his Deity, or alſo in his precious ſufferings, wherein he was as Gold tried in the Fire for us, and all ſuitable to his Word and Wiſdom, more precious then the fineſt Gold, Pſal. 19.10. and 119.72.127. Prov. 3.14. and 8.10, 18, 19. His 〈◊〉 like Li ••••• , excellent as the Cedars; his ſtature, and the growth of his glory, and glorious Kingdom, ſuch as is beautiful and fragrant, ſtrong, durable, and ſuch as over-paſſeth all others, and his love and favour marveilous, great, ſtrong, and refreſhing. His mouth moſt ſweet; his gracious and heavenly Doctrin ſweeter then the honey and the honey comb, Pſal. 19.10. and 119.72. Yea, he is altogether lovely, or love and deſires, worthy to be admired and beloved of us, Cant. 5.10, 16. and though he hath not always one and the ſame appearance attributed to him, yet its always excellent and glorious.

In Dan. 10.6. his Body appeared like the Beryll, of a sky-colour, to ſignify his heavenlineſs, and the heavenlineſs into which he brings his Church; his face as the appearance of lightning, terrible to his enemies, and exceeding bright, pure and glorious in its ſudden tranſient manifeſtations. His Eyes as Lamps of Fire; his inſpections ſuch as diſcover things in the dark, and burn up things combuſtible, and ſuch as are ſaving to his People, Iſa. 62.1. Yea, his eyes behold, his eye-lids try the Children of men, Pſal. 11.5. His armes (wherewith he works) and his feet, (wherewith he walks) like in colour to poliſhed braſs, ſtrong, bright, glorious and pure, for his work is perfect, and all his ways are judgment, a God of truth, and without iniquity, juſt and right is he, Deut. 32.4. Or, as Nebuchadnezar expreſſed it, His works are truth, and his ways judgment, and ſuch as walk in pride, he is able to abaſe, Dan. 4.37. The voice of his words, like the voice of a multitude. Such firmneſs in his ſayings, and teſtimonies that are as much or more to be believed, then what is teſtified by a multitude of witneſſes: In Rev. 1.14. its a little otherwiſe. His head white like wooll, white as ſnow, to ſhew him to be from of old, from everlaſting; Mic. 5.2. The everlaſting Father, Iſa. 9.6. and his Authority and Government to be perfectly pure, and immixed with any thing of evil: His eyes as flames of fire; his views ſuch, as perfectly diſcerns what's in the dark, and makes it evident, burning up the evil. His feet like unto fine braſs, like as if they burned in a Furnace, which may ſignify (beſide what we noted on them in Daniel) the fiery trials that he orders in his ways and providences, for purifying his members in their goings; and yet the durableneſs of his ways and meaneſt, and greatlieſt ſuffering members, that are not thereby conſumed, but conſume what oppoſeth his walkings. His voice as the ſound of many waters, which ſignifies a multitude of witneſſes, as before. In his right hand ſeven Stars, to ſignify his holding and upholding by his power, and favour, his ſhining Miniſters, and diſpoſing them as he pleaſeth. And out of his mouth went a ſharp Sword; his quick and piercing Word, with its Inſtructions, Reproofs, and Judgments: And, his countenance, as the Sun, when it ſhineth in its ſtrength; his favour affording moſt excellent, and full light of underſtanding, warmth, and chearing of heart, and effecting fruitfulneſs in all good things, when it ſhines forth; ſuch is He, as he is repreſented in the ſimilitude of a man; yea, as He took a body of fleſh for us, ſo He therein and therethrough, is the body or ſubſtance of all things, that typed him out: Col. 2.16. But, let us view him alſo in the Perfections of,

2. Man's inſide, as made of God. God breathed into Man the breath of life, and Man became a living Soul. Life is common to Man with other Creatures, and is a great excellency of the Creatures indued with it, making them therein to excel the inanimate. Chriſt not only hath life in himſelf, but is the life, the life of the Soul, the Reſurrection and the Life: Joh. 11.25. The Way, the Truth, and the Life: Joh. 14.6. Yea, all life he gives to the Soul, as well as He hath it in himſelf; Life of growth; for, as he himſelf grew in wiſdom, ſtature, and favour, both with God and man; ſo he cauſeth the Soul to grow in grace; as He in the knowledg of himſelf, comes more and more into it. The Theſſalonians being in God, and Chriſt, their faith and love grew exceedingly, 2 Theſ. 1.1, 3. 2 Pet. 3.18. Life of ſenſe and motion; He hath that perfectly; for, he beholdeth all things, and nothing is hid from his ſight, but all things are opened and naked before him; Heb. 4.12, 13. Though, yet through charity, none ſo blind as he, not to ſee and obſerve againſt us our iniquities, Iſa. 42.19, 20. Pſal. 130.3, 4. He heareth all things; for, he that planted the ear, ſhall not he hear, Pſal. 94.9. Though through charity he is oft, as one deaf, to what may make againſt men, ſo as not to teſtify his hearing in puniſhing them: Iſa. 42.19, 20. But, he hears the cry of the poor and helpleſs; yea, he hears from heaven: Pſal. 102.20. compared with ver. 25, 26. and Heb. 1.10, 11. He ſmells the ſavour of his Spouſes Ointments above all Spices, and her Garments as the ſmell of Lebanon; Cant. 4.10, 11. He taſts the ſweetneſs of her love more then Wine, and eats his honey-comb with his honey, and drinks his Wine with his milk; and findes ſweetneſs and refreſhing therein. Cant. 4.10. and 5.1. Though he will not ſmell in the ſolemn Aſſemblies of evil doers, taſt their ſacrifices, nor regard their Songs, or the melody of their Viols; Amos 5.21, 22, 23. He feels alſo our infirmities, and can be touched with his Peoples injuries, and be ſenſible of their miſeries. He that toucheth them, toucheth the apple 〈2 pages missing〉 〈1 page duplicate〉 〈1 page duplicate〉 patient bearing Injuries, and Evils, and going through with his Work, ſo as nothing turned him back, Iſa. 50.5, 6. Heb. 12.2. Temperance; for the Honours and Preferments, Riches, and Pleaſures of this World, could not move him from his courſe; neither when Satan bad for his Service, the Kingdoms of the World, and their Glory, Mat. 4.8, 9. Nor when the people would have made him a King, John 6.15. Prudence; for its fore-teſtified of him by his Father: Behold my Servant ſhall deal prudently, Iſa. 52.13. And he is the Spring of all theſe Excellencies, to all that liſten to, and obey his Doctrine, giving them to know, and underſtand all things, Prov. 28.5. 1 John 2.20, 27. And to diſcern the things that differ, and approve the things that are excellent, Rev. 3.18. Phil. 3.10, 11. Makes them to remember him, and in him God and his Goodneſs, and what he ſees good for them; by his Spirit, bringing all things to their remembrance, John 14.26. Cant. 1.4. Gifts them ſeverally as he pleaſes, with Knowledg, Invention, and Finding out of Secrets, Prov. 1.2, 3, 4. Renews the Affections to love good, and hate evil; and in a word, through the diſcoveries of his Glory, he changes them into his own Image, making them a new man, indued with all manly Qualities, and Virtues; Righteouſneſs, Fortitude or Courage in induring Adverſities, and going on in his ways with all Perſeverance, Temperance, in denying their Luſts, and Appetites, and living Soberly and Righteouſly in this preſent world; and prudence in walking wiſely; yea, in all wiſdom to all well pleaſing, 2 Cor. 3.18. Epheſ. 2.6. and 4.15, 16, 21, 22, 23. Col. 1.9, 10, 11. and 3.10. Tit. 2.11, 12. As may be ſeen in his Worthies, who through the Faith of him, have loved and wrought Righteouſneſs; ſo as for the ſake thereof, to ſuffer and endure all things, as may be ſeen in that Cloud of Witneſſes, Heb. 11. with 1 Sam. 18.30. Gen. 39 1, 2, 8, 9, 21, 22, 23. Dan. 1.8, 9.12.17. and 6.4, 5. &c. Yea,

3. He had not only (even in his mortal ſtate too) the perfections of the firſt Man, as to matter of Virtue and Integrity of mind, but alſo in that ſtate he managed them far better then the firſt Adam did: For Adam though in a Garden of delight or Paradiſe, free from Infirmities in himſelf, or trouble from without him, having the abundance of all Delights or Mercies before his Eyes, every one of which might have minded him of Gods Goodneſs, and the good reaſon he had to love and cleave to him; yet merely by the Temptation of a Creature, fell from his Obedience at the firſt on-ſet, Evah by the temptation of the Serpent, and Adam by her ſuggeſtion; But Chriſt (who though in the ſtate before his Incarnation, was higher then the firſt Adam, being the Lord in Heaven, the Image of the Inviſible God; and ſo owned by the Angels as the Lord at his coming into the World, before which he alſo lived with his Father, in the height of Glory and Happineſs, Phil. 2.6. yet) now in his Incarnate ſtate, had emptied himſelf of all that for us; yet in this State, though made in the ſimilitude of ſinful Fleſh, and compaſſed about with Temptations among Men and Devils; though led into a Wilderneſs, where he eat nothing for forty days, and forty nights; among no pleaſant Fruit-trees, or Objects of ſuch Content and Delight, but among wild Beaſts, tempted by Satan, reſiſted him all along in manifold aſſaults, and got the Victory over him, and kept his Integrity. Yea, though all his life after he was ſet upon with diverſity of Enemies and Aſſaults, and met with nothing in the world, in a manner but Trials and Griefs, the worſt Rejections, Reproaches and Sufferings: Yea, though tempted both of Men and of Devils, and tried to the uttermoſt by his Father, yet held faſt his Integrity, and was obedient to the Death, the Death of the Croſs; indeed for our ſakes, though as Innocent in himſelf, as, and more perfect in his conforming himſelf to Gods Will, then Adam; yet he was not here in the form of the firſt Adam, while Innocent as to his outward man and ſtate. He was not ſo free from Mortality and Infirmity, for he was tempted in all points even as we; with Hunger, Thirſt, Wearineſs, Grief, Torments, &c. nor had ſuch power in the world over the Creatures as to his viſible Form, but was in the Form of a Poor-man, and a Servant, who had not whereon to lay his head. Yea, he was in all the ſtate of the fallen man, made ſin, and under the Law, and bare our Curſe; in which he ſhewed forth the exceeding greatneſs of his Love and Obedience to his Father, and Charity to us men; Virtues far tranſcending all that was found in the firſt Adams acting, though made good and upright: Yet through Death having ſatisfied Gods Juſtice, and pacified his Wrath for us, overcome Death, ſpoiled Principalities and Powers, riſen a Conquerour, and gone up to the Right-hand of God: As he was before much Higher then the firſt Man, being the Lord in Heaven, 1 Cor. 15.45.50. So now alſo he hath reſtored the Nature of man in himſelf, from under all the Miſeries that the firſt Adams ſin occaſioned to it, and to him in it, and hath Exalted it, and is Exalted in it to far higher Happineſs; and ſo we find in him both as in himſelf before, and as Man now.

4. All the perfections of man that he firſt laid aſide in his firſt appearance for us, to ſuffer in the Fleſh: Yea, all, and greater then all Adam had in all the Honour God put upon him, and the Proviſions he made for him in his Innocent ſtate. For as he made himſelf of exceeding rich, through his great charity and grace to us, poor, that through his poverty we might be made rich; ſo to that end, that he might inrich us, He is become in the manhood far richer then the firſt Adam was: for, the Father loves the Son, and hath given all things into his hands; Joh. 3.35. So as all that the Father hath is his, Joh. 16.15. and he is Lord of all, Act. 10.36. He that was in the form of God, made himſelf in the form of a Servant, and in the habit of a Man, even of an ordinary man for our ſake, having neither outward form or beauty, when we ſee him that we ſhould deſire him: nor Authority and Power to command any man, but ſuch as voluntarily became his Diſciples: but, now the Sun is not ſo glorious, much leſs was the body of Adam in his innocency, as his body being glorified is, Act. 26.13. Philip. 3.21. Nor, is there any Authority beſide comparable with his. Adam indeed had Dominion over Gods works that are viſible in Earth and Sea, but all Authority both in heaven and earth, is now given to him, and he doth exerciſe it over them. Adam knew how to call all the names of the living Creatures, but Chriſt not only knoweth what is in them, and in men alſo; yea, all men, Joh. 2.24, 25. but alſo he knows his own name, and his Father and Fathers name, which none elſe doth, Joh. 7.29. Rev. 19.12. Matth. 11.27. Adam then had proviſion made for him, that he might in ſtanding, live, and been immortal; a Garden planted, furniſhed with all variety of Trees and Fruits, pleaſant to the ſight, and good for food; and a River of Water running therein to water it, and a Tree of Life in the midſt of it.

And ſurely Chriſt, as he had delight in God, and fulneſs of glory and ſatisfaction in, and with him, before his Incarnation (it being the ſame glory he had with him before the World was, that now he hath, Joh. 17.5) So now alſo he lives in God (yea, when in the fleſh, he lived by his Father, as he that eats him lives by him; Joh. 6.57) and it was, and ſurely is his meat and drink to do his Fathers will, Joh. 4.34. and He alſo hath planted a pleaſant Garden, and an Orchard of Pomegranates with pleaſant Fruits, Camphire, Nard, Spikenard, Saffron, and Calamus, and Cinnamon, and all the Trees of Frankincenſe, Myrrh and Aloes, with all the chief Spices; and there is (or rather he is) the fountain of Gardens, a Well of living waters, and ſtreams from Lebanon, Cant. 4.15. And he exerciſes himſelf to dreſs this, as the firſt Adam his; and he eats of his pleaſant fruits, which it brings forth to him. Gathers his Myrrh with his Spices, eats his honey-comb with his honey. The fruits brought forth by his ſpirit in his People are the joy of his heart, and as his pleaſant meat; and he drinks his Wine with his milk; even the love of his Spouſe, and of his Children to him, which he hath begot in them, by his ſpirit, and the expreſſions of it; Cant. 4.11, 13, 14. and 5.1. Joh. 15.11. And he is all this to us and for us. Adam again had a Sabbath to reſt in; and ſurely Chriſt reſted in the Father, and in his love, even before the foundations of the World; and reſts in his love to his People, Zeph. 3.17. Yea, and having offered one perfect Sacrifice now to God for us, is ſet down, and reſts for ever from all his ſufferings and toilſome work and ſervice in his Prieſtly miniſtration, at his Fathers right hand; there expecting till all his foes be made his foot-ſtool, Heb. 10.11, 12, 13. And is the Reſt and Sabbath for us to reſt in, Heb. 4.3, 4. Mat. 11.28. Adam was made in Gods Image; and Chriſt is the Image of the inviſible Majeſty, the brightneſs of his glory, and expreſs Character of his Perſon, Col. 1.15. Heb. 1.3. Adam was Male and Female, as Adam is the common name of both, Gen. 5.1. and Chriſt takes on him both formes often. He is the man Chriſt Jeſus; 1 Tim. 2.5. Yet ſometime he is repreſented in the Feminine forme; as Wiſdom hath built her houſe, and hewed out her ſeven Pillars, Prov. 9.1, 2. And as he is the everlaſting Father, that begets Children to himſelf, and to his Father: So, he brings them forth too, through the travail of his Soul, Iſa. 9.6. and 53.10. Yet, as God ſee it good for Adam not to be alone; and therefore he made him an help-meet for him out of his ſide, while he was caſt by him into a deep ſleep: and ſo formed the woman for him, and brought her to him that leaving Father, and Mother, Man might cleave to his Wife: even ſo Chriſt alſo hath a Spouſe formed out of his ſide; out of his fleſh, and out of his bone, through his ſleeping in death; which he hath left Father and Mother to cleave unto, and in her is his delight, Eph. 5.30. Iſa. 62.4, 5. Adam and Eve were naked, and were not aſhamed in their innocent ſtate (or, as the words may be read, they behaved themſelves prudently, and did not ſhame themſelves, Gen. 2.25) and did not ſee themſelves naked, till they had ſinned; for, till then, they were comely through the beauty and glory of God upon them, and their integrity and innocency; and Gods favour and protection was their defence and cover, from any thing that might harm them: but after they had ſinned, and Chriſt was interpoſed to be their Saviour, God clothed them with Coats. So Chriſt alſo, and his Spouſe are repreſented as naked ſometimes one to the other; and there is no ſhame therein. So Chriſt is nakedly repreſented, in Cant. 5.12, 16. and ſo we find the Spouſe his Church ſet forth, as exceeding comely, lovely and beautiful, without any Ornaments, or clothing mentioned, ſave upon her feet, to keep her clean, and ſafe in her walking with him, Cant. 7.1, 7. Yet, at other times we find Chriſt repreſented as clothed, not as having any thing of ſhame to be hid and covered; but as Adam, before he ſee himſelf naked, was covered with the glorious Ornaments of his own virtues, and the glory of God upon him; So it is ſaid, The Lord reigneth, he is clothed with Majeſty, the Lord is clothed with ſtrength, he hath girded himſelf, &c. Pſal. 93.1. and in Dan. 10. we find him clothed with linen, his own innocency and purity, as the high Prieſt that was to offer the atoneing Sacrifice; and girded with the fine gold of Ʋphaz: that is, with his truth, more precious then the fineſt gold; as in Iſa. 11.5. Righteouſneſs the girdle of his loynes, and faithfulneſs the girdle of his reines; in Rev. 1.12. we find him clothed with a Garment down to his Feet: The Robe of Righteouſneſs, wherewith he covereth his whole Body, the Church, even to his loweſt and meaneſt Members; and girt about the paps with a golden girdle; his heart girt with love and charity (or ſtrengthned therewith) the bond of all perfection, as its called, Col. 3.14. He hath (as Princes uſe to have) changes of Raiment, in which is much preciouſneſs. We may find him ſometimes among his People in Garments of Salvation and Praiſe; Iſa. 61.10. And ſometimes clothed with Garments of Vengeance, againſt his and their Enemies: So in Rev. 10.1. We find him clothed with a Cloud (as threatning tryal to his Church, or vengeance to his Enemies; and with a Rain-bow about his head: as mindful of his Covenant with them that fear him, in Iſa. 59.17. He is clad as a Man of War, having righteouſneſs on as a Breſtplate, and the Helmet of Salvation on his Head, (which he hath for his Body the Church alſo, Eph. 6.14, 15) and he put on the Garments of vengeance for clothing, and was clad with zeal, as a cloak. And in Iſa. 63.1, 2. He is repreſented red in his Aapparel, and his Garments dyed and ſtained with blood; becauſe of the vengeance executed by him on his Enemies, as alſo in Rev. 19.12. But when he is clad as a Bridegroom or Suitor to our Souls, all his Garments ſmell of Myrrh, Aloes, and Caſſia, (ſweet, healthful, and purging Spices and Perfumes) out of the Ivory Palaces wherewith they have made him glad, Pſal. 45.8. And we find his Spouſe clothed and adorned by him, and for him too, in Ezek. 10, 11, 12, 13. and in Rev. 19.7, 8. But of theſe things I ſhall not ſpeak more largely.

III. We have ſeen the perfections of man. Let us a little (as we may) view alſo thoſe of the Angels. He is alſo called, the Angel of the Covenant. Angel is in Engliſh a Meſſenger, and therefore ſo tranſlated in our later Editions of the Bible, in Mal. 3.1. The Angel of Gods preſence that ſaved Iſrael, Iſa. 63.9. And that redeemed Jacob out of all evil; and had power of bleſſing: Gen. 48.16. And ſurely He is the higheſt and beſt Meſſenger, or Angel that was ever ſent of God, being his only Son. Nor can we find any excellency in the Angels, in which he doth not out-ſtrip them: They are ſaid to excel in ſtrength, doing Gods commandments: Pſal. 107.20. but they excel not, nor equalize him in either: They cannot uphold all things by the Word of their Power, as He doth, Heb. 1.3. Nor could they ſtand under the weight of our ſins, as He did; 1 Pet. 2.24. Therefore they give him the preheminence; and judge him only Worthy to receive the Power, Riches, Wiſdom and Strength, Honour, Glory and Bleſſing, Rev. 5.12. Nor do they Gods Commandments, like or equally to him, who obeyed to the death, the Death of the Croſs, laying down his life at his Fathers commandement, and delighting to do his will therein; ſo as to bear and take away our ſins by the ſacrifice of himſelf, Philip. 2.8. Joh. 10.18. Heb. 9.26. and 10.5, 6. Pſal. 40.48. Joh. 14.31. They are alſo intelligent and underſtanding ſpirits, great in knowledge, and excellent in ſpeech, 1 Cor. 13.1. yet far ſhort of him: for, God hath found folly in them, ſaith Job 4.18. but Chriſt is the wiſdom of God, 1 Cor. 1.24. knowing his Father, whom none elſe ſo knows, Matth. 11.27: and grace is poured into his lips, ſo as God hath bleſſed him for ever; Pſal. 45.2. They are alſo great in power, eſpecially ſuch of them as are called Principalities and Powers, Eph. 1.20, 21. but not equal with Chriſt, to whom all of them are commanded to give worſhip. He hath obtained a far more excellent name by inheritance then they, as may be ſeen, Heb. 1.5, 6. to the end. They are indeed Spirits, but miniſtring Spirits to him. He is the Lord that Spirit, the quickning Spirit, ſo as none of them are; 2 Cor. 3.16, 17. 1 Cor. 15.45. So that in him are all the perfections, and more then all the perfections of Creatures: Yea,

AGain he is, and in him are all things anſwering the Needs of his fallen Creatures of Mankind, All things pertaining to Life and Godlineſs, and they are given us in the knowledg of him, 2 Pet. 1.3. Let us view that in either Branch.

Firſt, All things pertaining to Life he is, and are in him for us. And that both as

1. Neceſſary to the Being and Upholding of it, not only as by his Death and Sacrifice we are (and this Old World for us is) upholden; ſo as that we may ſubſiſt and Live, as it were from Death or the ſtate thereof (which we were Obnoxious to) under a comfortable Injoyment of a natural Life and Being; and have therein opportunities of ſeeking the Lord, Pſal. 73.3. Acts 17.26, 27. But alſo in reference to a Spiritual life and happy being in, and from him. And ſo whereas

Firſt, It's neceſſary to our ſo Living, that we be Begotten from the Dead to live to God, he is the Begetter of men thereto, the everlaſting Father, Iſa. 9.6. Who Begets in his own likenes as Adam did in his, but far better Children; becauſe Adam Begat none, till he was fallen into Sin and Miſery, whereas Chriſt Begets as one acquit of ſin, and raiſed from Death in, and unto Righteouſneſs and Life; an holy Seed, a bleſſed off-ſpring, Children of Light, and heirs of Life everlaſting. Yea, he is the very Seed of Regeneration, as held forth in his Teſtimony by the holy Spirit, the Immortal Seed, whereof the Sons of God are Begotten; the Word preached in the Goſpel, 1 Pet. 1.23, 24, 25. And as he himſelf is the firſt Begotten from the Dead, ſo by his Reſurrection from the Dead, he Begets from Death and quickens to a Lively hope, 1 Pet. 1.3. with Epheſ. 2.1. Col. 2.12. John 5.21, 25. And this as to the Soul here, as he will alſo by his powerful Voice, quicken the Dead in Body to Life again at his Coming, being the quickning Spirit, John 5.28, 29. 1 Cor. 15.45. And in both reſpects the Reſurrection and the Life, John 11.25. Yea, and he gives Power to others, and makes them Inſtruments to Beget Children to God, and to bring them forth for him too, as in 1 Cor. 4.15. The Apoſtle tells the Corinthians he was their Father, for in the Goſpel he had Begot them, yet ſo as in Chriſt Jeſus; there is none can Beget Children to God, but in him and his Virtue. And as they are the Fruit of the travail of his Soul, Iſa. 53.10. So in, and from him others are inſtrumental Mothers, to Travail in Birth with them alſo, Gal. 4.19.

2. The Children Born muſt be Nurſed up, and he is the prime in Nurſing what he Begets and brings forth; for he can no more forget them then (no nor ſo much as) a Mother her ſucking Child, Iſa. 49.14, 15. He nouriſhes them principally (though he makes his Servants Inſtruments of Nurſing them up too) with the ſincere Milk of his Word; which he alſo primarily is as more underſtandibly diſcovered to the weak, in his heavenly Doctrin, 1 Pet. 2.2. Iſa. 55.13. Heb. 5.13. Yea, and he comforts his Children as one whom his Mother comforts, Iſa. 66.13. And ſurely its by manifeſting himſelf to them, that he gives them comfort, John 14.16, 17, 21. And in this Nurſing up, and cauſing to live, as the living Child muſt have. So

1. He is the Bread and Water of Life, John 6.35. and 4.10.14. his Fleſh meat indeed, and his Blood drink indeed. And as the living Child needs clothing. So

2. He is the Clothing and Apparrel. For he as our Righteouſneſs put on by us in believing on him, and his Virtues as adorning us, is our Raiment and Ornament too. Whence that, So many of us as have been Baptiſed into Chriſt, have put on Chriſt, Gal. 3.27. And, Put ye on the Lord Jeſus Chriſt, Rom. 13.14. And he bids us Buy of him white Raiment, that our Nakedneſs may be covered, and that our ſhame may not appear, Rev. 3.18.

3. It muſt have harbour and Lodging. And he is the Dwelling-place for his Children in all Generations, Pſal. 90.1. Where is ſweet Peace, Reſt, and Safety, Pſal. 4.8. and 91.1. He being a houſe of Stone, a ſtrong habitation to defend, and ſave us from our Enemies, Pſal. 31.4. and 71.3. Yea, and he is Armour of Defence too, A Shield to all that truſt in him, Pſal. 84.11. Prov. 2.7.

4. It muſt have Reſt and Sleep. And he is the Reſt wherewith the weary may reſt, Iſa. 28.12. And in him (the true and heavenly Wiſdom) we may lie down, and our ſleep be ſweet, Prov. 3.25.

Thirdly, Yea, all that God afforded to Iſrael in the Wilderneſs, in their Travels, as needful for their Life, Chriſt is made it of God to us; the Bread of God that comes down from Heaven, that gives power to eat of it ſelf, becauſe its living Bread (ſo as that Manna could not do, becauſe not living) and gives Eternal life to what eats it too, whereas they who eat that Manna died, John 6.50.58. And he is the true Rock, from whence ſmitten with the Rod of Moſes (the Curſe of the Law) for us guſhes out the Water of Life; for the Rock that followed them was Chriſt, 1 Cor. 10.3. But a far ſtronger and more laſting Rock, then that as being Eternal, and affording better Waters that will ſpring up in them that drink them unto Eternal life, John 4.14. They had a Serpent lifted up to heal them when wounded, and he is that as here is noted. The Cloud too, to go before and giving us with himſelf, alſo a cloud of Witneſſes, and a refreſhing Shadow. And a Pillar of fire to give us Light by Night, even in our darkneſs, Iſa. 4.5. Heb. 12.1.

Secondly, He is alſo for our well and comfortable being; many things we need to make our lives more chearful, and we have all good to that purpoſe in him too. As for Inſtance,

1. It's a comfort to have good Company and Fellowſhip. It was not good for the man to be alone. He that hath Chriſt, never wants good Company, for he will be with us: He will never leave us nor forſake us, ſo that we may boldly ſay: The Lord is my helper, I will not fear, &c. Heb. 13.5, 6. Iſa. 43.2.3. For he is as good as Ten Thouſand, and more. He is enough to ſet againſt the greateſt Army, or Multitude. So when Hezekiah would comfort his people againſt the numerous Army of the King of Aſſyria; he tells them, There was more with them then with their Enemy, and when he comes to account, he mentions none but the Lord their God, 2 Chron. 32.8. for he hath all at his Beck. If David was worth ten Thouſand of the people, 2 Sam. 18.3. How much more worth is the Son of David, who is Davids Lord? He that hath him, having the Father alſo; they come together to abide with them, who receive and keep his words, John 14.23. and ſo we may have Fellowſhip with the Father, and with the Son, 1 John 1.3, 4. And to be ſure the holy Spirit is not wanting where they Two are, for they Three are one, 1 John 5.7. And the holy Spirit is upon him, Iſa. 42.1. Yea, and an innumerable company of Angels do attend him, and the Church of the Firſt-born, and the Spirits of Juſt men made perfect, Heb. 12.22, 23.

2. Its comfortable to have Friends and Relations, and they have all that have him: For he is that Friend that loves at all times, and the Brother born for adverſity, Prov. 17.17. Yea, he ſtands in all, and affords the comfort of all Relations: The everlaſting Father, and yet the Child born for us, and the Son given to us, Iſa. 9.6. That cares for us as a Father, 2 Cor. 12.14. 1 Pet. 5.7. And comforts us as a Mother, Iſa. 66: 12, A Brother to us, and not aſhamed to be ſo called, Heb. 2.12. And yet owns us as a Mother, as well as Brethren and Siſters, if we do Gods will, hearing his Word and keeping it, Mat. 12.49. He bids us call Wiſdom our Siſter too, and Underſtanding our Kinſwoman, Prov. 7.4. And he is Wiſdom, and (hath) Ʋnderſtanding, and gives it to us, Prov. 8.1.14. with Luke 11.49. and Mat. 23.34. So then, as we are Children begotten by him, he is our Father, Iſa. 8.18. with Heb. 2.13. As we are the Fruit of the Travail of his Soul. He is to us (and pities, and loves us as) a Mother, Iſa. 49.13, 14. As we are made partakers of his Divine Nature, and he of our humane, he is our Brother, and as he is the Wiſdom of God, our Siſter, and Mother, as we conceive in our hearts in the knowledg and faith of him, and he took his humanity of us, or of our Nature he is our Child or Son; yea, he makes his Relations ours, his Father our Father, his Brethren and Siſters ours, and ſo us to be Brethren to each other, Mat. 23.8. John 20.17. Yea, as we are his Sheep he is our Shepherd, to take care of, feed and lead us, and preſerve us from evil, the good Shepherd, John 10.15. As we are his Diſciples, he is our Maſter, and as we are his Servants, ſo he is our Lord; not hard and froward, but Good, Gentle, and Righteous, our Maſter in heaven, Mat. 23.10 Col. 4.1. John 13.13. As we are a City, he is our Ruler and Governour, as we are his Subjects, he is our King, as we are Eſpouſed to him, he is our Husband, &c. Iſa. 54.5. And Good, yea, Excellent in all theſe, and affords the Comfort of all theſe Relations in the moſt excellent manner.

3. Its comfortable to have good Chear, rich Proviſions and Accomodations, Mirth and Pleaſures, lawful and allowed of God. And Chriſt is, and affords all this to us, not only Bread to ſtrengthen our Hearts, but alſo a Feast of fat things full of Marrow; not only Water, but Wine and Milk, Wine on the Lees, and well Refined, Iſa. 55.1, 2. and 25.6. Not only neceſſaries to keep us alive, but fatneſs too for our ſouls, delight, fat things wherewith we may be ſatisfied, and Rivers of Pleaſures whereof we may Drink abundantly, Pſal. 36.8, 9.

4. Yea, in a word, Riches and Honours are often comfortable, and Riches and Honours are with him, yea, durable Riches and Righteouſneſs, his fruit is better then Gold, yea, then fine Gold; and his Revenues then choice Silver, Prov. 8.18, 19. For he is the Wiſdom, that is better then Rubies, and all the things to be deſired, not to be compared with him; in whoſe Right-hand is length of days, and in whoſe Left hand Riches and honours; his Ways are ways of Pleaſantneſs, and all his Paths peace. He is a Tree of Life to every one that lays hold on him, and happy is every one that retains him, Prov. 3.13.18. He and his Preſence gives joy and delight, and is a Spring of Content and Comfort in a Firſt-fruit here, 1 Pet. 1.6, 7, 8. But fully in his everlaſting Preſence and Injoyment of his Glory, Jude 24.

5. Yea, He (like Solomon his Type) hath his Royal Palace, Pſal. 45.15. Great Works, Vineyards, Gardens, and Orchards, planted with all Trees, and all kind of Fruits, Cant. 4.10, 11. for thoſe that Retain and Appertain to him. Pools of Waters alſo, Iſa. 35.6, 7. Servants, Pſal. 134.1, 2. and Maidens, Prov. 9.3. Great poſſeſſions of ſmall and great Cattel, above all others, Heb. 2.6, 7, 8. with Pſal. 8.7, 8. Yea, The Silver and Gold is his, Hag. 2.8. And the peculiar delights of Kings, Cant. 1.4. and 3.9, 10. Yea, he hath Men-ſingers, and Women-ſingers, Pſal. 68.25. And the delights of the Sins of men, Eccleſ. 2.4, 5, 6, 7, 8. &c. Pſal. 37.4. And all theſe are comfortable.

6. It makes much alſo for our comfortable Living, to have all ſuch Gifts and Offices afforded us, or perſons indued with, and ſet in them Wiſe and Faithful, to uſe and diſcharge them as we ſtand in need of in their Exerciſe. And he is, and affords all ſuch uſeful Mercies to us, as flow from ſuch Gifts and Offices needful for us, •• to inſtance,

Firſt. We are fooliſh, and need Inſtruction and Counſel. He is the Counſellor to inſtruct and counſel us; and Counſel, even the Spirit of Counſel is with and upon him, that he might direct and adviſe us, Iſa. 9.6. and 11.2. Prov. 8.14. And he is free to counſel us, yea, calls us to him, to hear him, and receive his Inſtruction; and is angry with men for nothing ſo much, is becauſe they will not be Counſelled and Ruled by him, Prov. 8.22, 23. and 19.20. and 1.22, 24, 25, 26, 27, 28, 29, &c.

Secondly, We are full of Diſeaſes in our Souls and Spirits, full of ſpiritual Weakneſſes and Diſtempers, poſſeſſed with evil Spirits or humours, &c. And he is the great Phyſitian, and the good One, going about and doing good, and healing (tendering healing to, and ready to heal) all that are oppreſſed of the Devil; not denying or turning away any unhealed, what ever be their ſpiritual Diſtempers, that come unto him, will wait upon him and be his Diſciples, and follow his Counſels, Mat. 9.12. Acts 10.38. Yea, he is both the Phyſitian and the Phyſick, Gods ſalvation, and ſaving health, Pſal. 67.2. The knowledg of him healeth, he that abides in him ſinneth not, he that ſinneth hath not ſeen him, nor known him, 1 John 3.6.

Thirdly, We are beſet with Enemies, and he is the Man of War, the Lord of Hoſts to vanquiſh them for us, and deliver us from them, Exod. 15.3, 6. Who hath ſpoiled Principalities and Powers, and by his own Arm, and his own Right-hand got himſelf the Victory, and Triumphed over them through his Croſs gloriouſly. Col. 2.15. Pſal. 98.1, 2. Exod. 15.2. Hath overcome the world, and gives us the Victory through the Faith of him, John 16.33. 1 John 5.3, 4.

Fourthly, We need Comfort, and ſuch to comfort us, as know our Diſturbances and Troubles, and how to apply comfort to us; and he hath the Tongue of the Learned, and knows how to ſpeak a word in ſeaſon to the weary ſoul, Iſa. 50.4, 5. Having through Afflictions and Temptations gained all Experience, • he is fit to Sympathize with us, comfort and ſuccour us in all our Temptations, Heb. 2.17, 18. and 4.15. Yea, he is the great Maſter of the Muſick, that makes and tunes Inſtruments to ſound forth Melodiouſly his Praiſes, and Plays skilfully upon them, to make chearful his Friends and Servants; the Prophet Ezekiel was as a Song of ſuch a one, Ezek. 33.32.

Fifthly, We are apt to Inthral our ſelves, and we need a Redeemer and Redemption, and he is both, the Redeemer of Iſrael, Iſa. 54.5. And made unto us of God Redemption, 1 Cor. 1.30. Buying us out from Gods diſpleaſure, and bringing us out from Bondage, to Sin and Satan, 1 Cor. 6.19. John 8.36.

Sixthly, We are Travellers, and need a Conductor and Leader, and God hath given him for a Leader to us, Iſa. 55.4.

Seventhly, We are Souldiers, and need a Captain and Commander, and God hath given us him for a Commander, Iſa. 55.4. The Author and Captain of our ſalvation, Heb. 2.10. and 5.9.

Eightly, We are apt to fall out with one another and offend God, and he is the Peace-maker, the Peace between God and us, and us with one another; liſtning to, and minding him, he will Reconcile us and Unite us together, Epheſ. 2.13, 14.16. The Prince of Peace, Iſa. 9.6. Yea, the King of Righteouſneſs, and King of Peace, Heb. 7.1, 2. And our Mediatour, and Advocate, and Interceder with God, when we offend him, 1 Tim. 2.5. Heb. 7.25. Iſa. 53.12. 1 John 2.2.

7. There are many Services and Miniſtries, uſeful and needful for the Lifes welfare, and the comfortable Accomodations of men therein; and ſuch is his great Charity and Humility, that Took upon himſelf the form of a Servant, and was ſound in Faſhion as a man; that to help us he refuſes not to ſerve us in love; ſetting us an Example of like Love and Humility, that we alſo might ſerve one another in Love. Not out of meanneſs of Spirit, for he needs us not, nor is there any more high and lofty then he, Iſa. 57.15. But it's his Love and great Condeſcention to us, who Came not to be Miniſtred to, but to Miniſter, and to give his Life a Ranſome for many, Mat. 20.28. And was as one that ſerved, while his Diſciples were as thoſe that ſit at Table, Luke 22.27. And ſo,

1. We are ſtript naked by our ſins, and our ſhame is laid open, and we can of our ſelves get nothing, but Fig-leaves to cover us, and keep us warm; now He not only provides us, and is our clothing (as we have noted) but alſo makes them for us, and puts them on us; The Lord God made Coats of the skins of Beaſts for Adam and his Wife, and cloathed them, Gen. 3.7, 21. Now, all things that were made, were made by Chriſt. Joh. 1.3. and therefore alſo thoſe Coats for our firſt Parents; and He hath made, and muſt make our Garments for us, and cloth us ſtill, Iſa. 61.10. Though he alſo requite us in his ſtrength to put them on us, putting off, and laying aſide our own raggs, as he helps us; Eph. 4.21, 22, 23. Rom. 13.13, 14.

2. We need meat; and he not only is it, but alſo prepares it for us; and is ready to miniſter it to us: Wiſdom hath prepared her feaſt, ſhe hath killed her killing; ſhe hath mingled her Wine, and furniſhed her Table: and as ſhe uſeth the Miniſtry of her Maid-ſervants to call in her Gueſts, ſo ſhe alſo cryeth with them, Pro. 9.2, 3, 4. And he tells his Diſciples, that if they watch for him, and his coming, he will make them to ſit down to meat, and he will gird himſelf and ſerve them: Luc. 12.37.

3. We need Habitations and Tents to dwell in, and eat and drink in; and he is the builder of the houſe for us: Wiſdom hath built her houſe, ſhe hath hewed out her Seven Pillars, Prov. 9.1. And he that builds the houſe is more worthy honour then the houſe, Heb. 3.3. And its he that builds the houſe of God, laying the foundation, and bringing up the Head-ſtone, and ſo finiſhing it. Zech. 4.7, 9. and 6.12, 13. So that as he in the fleſh was called the Carpenter; ſo alſo now he diſdains not in this ſpiritual ſenſe to be Carpenter and Maſon, and Ingraver too, Zech. 3.9. and his houſe is for us to dwell in, and feaſt in too, Pſal. 84.4, 10. and 91.1. and 65.4. and 36.8, 9. Yea,

4. He is the good Husbandman, that tills the Land, breaking up the fallow ground; and as he is the grain of Wheat that fell into the ground and dyed, and brought forth, or brings forth much fruit, ſo he is the Sower too, The Son of Man is the Sower, ſaith Chriſt himſelf, Joh. 12.24. with Matt. 13.37. Yea, and the great Reaper too, though he alſo make uſe of the Miniſtry of Angels therein; Iſa. 28.24, 25. Rev. 14.14, Matth. 13.39. Yea, the Threſher too, elſe he would not call his People his threſhing Inſtruments, wherewith he will threſh the Mountains, and his Enemies; Iſa. 21.10. and 41.15. Hab. 3.12. And he makes his People Plowers, Sowers, Reapers, and Threſhers too; Jer. 4.4. Hoſ. 10.12. Joh. 4.36, 38. 1 Cor. 9.10. 2 Cor. 9 6, 10. Mic. 4.13. He alſo hath his fan in his hand, and fans out the chaff, caſting it into the unquenchable fire, and gathers the good grain into his granary, &c. Matth. 3.12. Yea, he is that good husbandman, that plants a Vineyard, and dreſſes it, fencing it, gathering out the ſtones from it, building a Tower in it, digging a Wine-preſs in it, and doing all the works of the Vine-dreſſer in it: ſo as to challenge any to ſay, what he hath therein omitted, Iſa. 5.2, 3. Yea, and the great Vine-dreſſer in the Parable, that intercedes for the barren Fig-tree, ingaging to dig about it, and to dung it; Luc. 13.7, 8. Yea, and the Keeper of the Vine-yard, that watcheth it day and night, leaſt any harm it; Iſa. 27.2, 3. And he reaps the Vintage, and treads the Wine-preſs of the wrath of God, Rev. 14.19. and 19.15. Iſa. 63.1, 6.

5. We are naturally unclean, and He is both the fountain opened for us to waſh in, Zech. 13.1. and the waſher of us therein too, ſanctifying and waſhing us with the waſhing of Water in the Word, Eph. 5.25, 26. Yea, he diſdains not to waſh his Diſciples feet, as really in the ſpirit, as he did once in the fleſh; having riſen from the Table, (with his Father and holy ones above) laid aſide his Robes (of glory) girded himſelf with a Towel (prepared himſelf for the ſervice) poured Water into the Baſon (even the water in the Word, into his Inſtruments for conveying it, his Miniſters) He ſtands ready, and proffers his ſervice to waſh us, and waits for our acceptance; crying, Wilt thou not be made clean? when will it once be? Joh. 13.4, 5, 6, 7. Jer. 13 35.

6. He is alſo the purifier of the Sons of Levi, that both is as Refiners fire, and Fullers ſope, and that ſits as a Refiner and purifier of Silver, to that purpoſe: Mal. 3.3, 4.

7. He is the great and good Shepherd of us his Sheep; Joh. 10.11. Heb. 13.20. The chief Shepherd, 1 Pet 5.4. that leads out the Sheep going before them, and calling them by their Names; and will give them paſture. He ſeeks up the loſt, ſtrengthens the weak, fetches back that which is driven away; and doth all the Offices of a good Shepherd, Ezek. 34.10, 11, 12. Pſal. 23.1, 2, 3, 4.

8. If we be Diſhes of his Sanctuary, He will waſh and wipe us too, when defiled, as a man wipeth a diſh, wiping it and turning it upſide down; 2 Kings 21.13. And,

9. He will ſweep out the wicked of the earth like droſs, with the beſome of deſtruction, that his and his Fathers houſe may not be defiled; Iſa. 14.23. As once to the ſame end alſo, he whipt out the buyers and ſellers out of the Temple at Jeruſalem, Joh. 2.14, 15. As alſo in ſeeking what is loſt, he ſweeps out of his houſe what may hinder the Souls being found of him, Luc. 15.8. Oh the humility and condeſcention of this high and holy One, to condeſcend to ſuch miniſtry and ſervice for us; and (which adds to all the reſt) in the exerciſe of all theſe relations, offices and ſervices; He is,

1. Infinitely able, as to ſtrength and power for them all; being the great God, and our Saviour, Tit. 2.13. The man, or Son of man that God hath made ſtrong for himſelf, Pſal. 80.17.

2. Infinitely furniſhed with wiſdom and underſtanding, how to do all things in the moſt exact way, and as is moſt befitting; All his ways are judgment: Deut. 32.4. For the ſpirit of wiſdom and underſtanding reſts upon him, and makes him quick in underſtanding in all things, Iſa. 11.2, 3. Can we doubt that, ſeeing he is that word and wiſdom of God, in which the World, and all things therein, were made, and were ſo admirably diſpoſed as they be; Pſal. 104.24. with Joh. 1.2, 3. Heb. 1.2.

3. Infinitely faithful, to exerciſe both power and wiſdom, ſo as may be beſt and moſt pleaſing to God his Father, and moſt conduce to our good and welfare in our attending to, and being guided by him; faithful in all things, to him that appointed him; Heb. 3.2. Thus all things pertaining to life, are in and with him: Yea, pertaining to, and included in.

3. The life to come, even Eternal Life, as we have ſeen; in which he will be,

1. The everlaſting Reſt and Sabbath, and give everlaſting ceſſation and reſt from all labour, ſorrow, and ſuffering; and in the fruition of God and himſelf, to full ſatisfaction.

2. The Tree of Life in the midſt of the Paradiſe of God, giving eternal life, an everlaſting well and happy being.

3. The fountain of life, affording a River, or rivers of delights and pleaſures for ever more, Pſal. 36.9. and 16.11. Rev. 22.1.

II. He is, and in him alſo are, and in the knowledge of him are given all things pertaining to godlineſs, or the right worſhipping and ſerving God; which is the great end of his dying for us, and being a Light and Leader to us, that being delivered from the hands of our enemies, we might ſerve him without fear, in righteouſneſs and holineſs before him, all the days of hur life, Luc. 1.75. All thoſe alſo he is, and affords to us; As to ſay,

1. Needful it is, that to our right worſhipping of God, we have a right underſtanding and knowledge of him, his name, excellency and greatneſs, love unto us, and will concerning us; how it is meet for him to be (and how he will be) ſerved by us; and to this purpoſe we have him made of God wiſdom to us, 1 Cor. 1.30. Our Great Prophet, Act. 3.22. Our Rabbi, Maſter, or Teacher, Mat. 23.8, 10. The great Apoſtle of our Profeſſion, Heb. 3.1. Yea, he is both the great Apoſtle, Prophet, Evangeliſt, or Goſpel-preacher, and the great Paſtor (or Shepherd, 1 Pet. 5.4) and Teacher, and all theſe gifts for furniture, and helpfulneſs to others, are given forth from and by him; according to the meaſure of his gift and pleaſure of his will; and by them all, its he that declares the mind of the Lord, and his name and nature to us, Eph. 4.7.8, 11. Heb. 12.25.

2. Its needful for us, that there be a place for us to worſhip and meet with God in; as of old he appointed a Sanctuary for himſelf to dwell in among his People, a Tabernacle, and after that a Temple, an holy and honourable Place, ſet apart and ſanctified for his Name, where they might wait upon him, bring their Offerings, preſent their ſervices to him, and worſhip him, and where He would meet with them and bleſs them, Exod. 24.20. and 25.9. and 29.34, 35. An houſe of prayer for all People; wherein he would accept their Offerings and Oblations: 1 King. 8. & 9. 2 Chron. 6. & 7.12, 15, 16. Iſa. 56.7. Ezek. 20.40. And theſe were tipes of better things; which being now come, God injoyns not any ſuch obſervation of ſuch places, but inſtead thereof Chriſt himſelf is the true Temple, the great and glorious Temple, in whom dwells all the fulneſs of the God-head bodily, Col. 2.9. with Joh. 2.19, 21. where God will be worſhipped, and will accept and bleſs us; and by faith in him all that are united to, and with him, in union with him, become his holy Temple alſo, as is ſaid, Eph. 2.20, 21, 22. 2 Cor. 6.16. Yea, in him every of our bodies become a Temple for the Holy Ghoſt, 1 Cor. 6.18, 19.

3. Needful it is, that there be ſome time for Worſhip: And as the body of all thoſe New-moons, Sabbaths, and holy days appointed under the Law, was of Chriſt, Col. 2.16. So He it is that makes a day wherein we may rejoyce, before God, and unto him, and be glad, binding with cords the ſacrifices to the horns of the Altar confeſſing and praiſing God in and by him, Pſal. 118.24, 27, 28. both the day of grace, the accepted time, and time of finding now; and the everlaſting Reſt, Sabbath, or holy day hereafter, we have in and by him: Yea, He is the Sabbath or Reſt for the Soul, which gives it reſt in its believing on him, and makes us ceaſing from our own works, attend on him, and reſt on him, to be made an holy ſanctified People to God in and by him: the reſt wherewith the weary Soul may be made to reſt, Iſa. 28.12. with 58.13. Heb. 4.2, 3. with Matth. 11.28, 29. Exod: 31:13.

4. It appertained to Godlineſs, or the right worſhipping of God, that Men entred into Covenant with him, and gave up themſelves to be his People, avouching him for their God, and receiving the Token and Seal thereof, in being circumcized to him, Gen. 17.7, 10, 11 Deut. 26. And Chriſt the Seed of Abraham, the Son of Man is given for a Covenant to the People; and they that cloſe with and cleave to him, are therein ſpiritually circumciſed with the circumciſion made without hands, Philip. 3.3. and are taken into nighneſs with God, to be his Children, Heires of the World; being accepted and accounted righteous, and bleſſed of him; for, in him we are compleat, circumciſed, &c. Col. 2.10, 11. Iſa. 42.6. and 49.8. and 55.3. Rom. 4.13. 1 Cor. 3.21, 22.

5. There were alſo Sacrifices and Offerings required to make atonement for the ſins of the Worſhippers, and to teſtify their acknowledgment of his Soveraignty, and giving admiſſion into his favourable preſence; whence that, Bring an Offering, and come into his Courts, Pſal. 96.8. But alas, we have nothing clean and fit to offer unto him, that may make us acceptable, we being unclean our ſelves, and all our righteouſneſs like a filthy ragg, Iſa. 64 6. and the inferiour Creatures are of a ſmall value, and he needs them not, Pſal. 50.9, 12. much leſs can we by any ſervice of ours, or offering of them, make atonement for, or any expiation of our ſins againſt him. Chriſt therefore anſwers both to Sacrifices and Offerings, or Gifts; being the great propitiatory, atoning Sacrifice for us, beſides which there is none other, the perpetual abiding propitiation for our ſins, and for the ſins of the whole World, Heb. 1.3. and 9.26. and 10.5, 10. 1 Joh. 2.1.2. And he hath offered up himſelf a Sacrifice, and an Offering of a ſweet ſmelling ſavour unto God for us, Eph. 5.2. That by him and the vertues of his blood, and offering for us, we in our going to God might find acceptance; our ſins being there-through forgiven us, and liberty of approach given us to the Holy of Holies: Heb. 10.10, 14, 19, 20, 22.

6. There needed a Prieſt to offer the Sacrifices and Oblations of the People, and make the atonement, and both to obtain and pronounce the bleſſing of the Lord, for, and upon them; and to that purpoſe God choſe Aaron, and his Sons, Numb. 6.6, 23. Deut. 10.8. 1 Chron. 23.13. Levit. 1.3.8. But that Prieſthood is gone, and Chriſt the Son of man is the Prieſt in and great High Prieſt over the Houſe of God for ever, called of God an High Prieſt after the order of Melchiſedeck; and conſecrated by the Word of Gods oath thereto, as we ſhewed before, ſuch a Prieſt as we need, having both perfect power with God, and pity, and compaſſion towards us, and faithfulneſs towards both: yea, and He makes thoſe that cleave unto him, Prieſts to God too; a royal and holy Prieſthood to offer up ſpiritual Sacrifices acceptable to God by him, Rev. 5.10. 1 Pet. 2.5, 9. But He is over and among them the Great High Prieſt; his are the holy Veſtments the Breaſt-plate of judgment is upon his heart, whence all his actings with God for us, and from God with us, as the great high Prieſt and Mediator, are with exact judgment. He gives both to God and us exactly what is right, and ſhews to us faithfully the mind and judgment of God; the Ʋrim and the Thummim: Light and perfection are in his heart, and in what proceeds there-from, there are alſo ingraven the precious Stones, with the Names of the ſeveral Tribes, even all the Saints are in his heart, to judg them and their cauſes exactly, preſenting them to God, according to their ſeveral needs, and diſpenſing ſupplies ſuitable to them. The Ephod alſo hangs upon his ſhoulders (on which the Government is laid; Iſa. 9.6. and covers his Body as a Robe, the exact righteouſneſs in all his walk • ngs, performing punctually all his undertakings towards both God and man; as alſo the inner Robe of the Ephod, that was down to the feet. He being in his inward Intentions too and Purpoſes Righteous, as well as in his Outward and moſt Appearing performances, and both pleaſant as Pomgranates, and melodious as the Bells; the preciouſneſs whereof is alſo ſignified in that the Bells were of pure Gold. He alſo is girt about the Paps with a golden Girdle, of which we ſpake before. And the Miter or Crown is upon his head, the ſupreme Authority in the Service of God, and in all, holineſs to the Lord. Yea, he is the whole Orderer and Offerer of the Sacrifice that is acceptable to the Lord: Of which I ſhall not add to ſpeak.

7. There needed an Altar, to offer the Sacrifice upon. And ſurely he in his Divine Nature or Spirit, bare up the Sacrifice of his own Body, and the fire of his Divine Love kindled it, and made it an whole Burnt-offering unto the Lord; and on him as our Altar, are all our Sacrifices to be offered too, Heb. 13.10.15. For as the Divine Nature in him ſanctified the humane, as the Altar the Sacrifice, Mat. 23.19. So it's he that is our Sanctifier, 1 Cor. 1.30. And by the Faith of him, are we ſanctified to him, Acts 26.18. Though as there the Altar could not ſanctifie any unclean thing forbidden by the Law, nor might it come thereon: So here we may not think to offer up any ſin, or what is in it ſelf ſinful, by retaining the corruption in it, to be ſanctified by Chriſt, but that that is made clean in him, and through his Word commanding or allowing it, and his Spirit ſpringing it up, and then the Pollutions thereto cleaving he takes away; as he himſelf was the ſpotleſs Lamb, and Sacrifice to which was no Pollution adhering, 1 Pet. 1.18, 19.

8. There was a Laver appointed, that the Prieſts might waſh their hands and feet, and ſo go to the Altar and offer the Sacrifice, Exod. 30.18. and 40.7. With reſpect to which, David ſaid, I will waſh my hands in Innocency, and ſo will I compaſs thine Altar, O Lord, Pſal. 26.6. And this we have in Chriſt, who waſheth his Church with the Water in the Word (as the Greek reads 〈 in non-Latin alphabet 〉 . Epheſ. 5.26.) Which Water what is it but that Free-grace, Love and Knowledg of God therein declared.

9. Yea, all the things in the Tabernacle we have in him; as for brevity to ſay in few words. The Table of Shew bread, whereon were the Twelve Loaves, according to the number of the Children of Iſrael, might ſignifie him the Bread of God, for all the Iſrael of God, John 6.35.48. And making us as Bread to God, ſuch as his Love feeds on to the rejoycing of his heart in our welfare, as preſented in him; for by eating of him who is that Bread, we alſo become one Bread, and one Body, ſaith the Apoſtle, 1 Cor. 10.17. The Candle ſtick and its Lamps, giving Light in the Tabernacle or Houſe of God, repreſented that Light which we have, and are made to be in him, Epheſ. 5.8. For though the Churches are compared to, and repreſented by the Candleſticks, yet they both are ſo as they are in him (for in him it is that any are made a People and Church to God) and he and the knowledg of him, are the great and true Light ſhining in, and through them, John 8.12. The Altar of Gold by the Vail, and the Incenſe burnt thereon, to perfume the Services of the Tabernacle we have in him, and his Mediation, and Interceſſion, in which with the Virtues of his Obedience and Sacrifice, he perfumes all our Services done in the Spirit. And he himſelf was an Offering of a ſweet ſmelling Savour to God for us, Rev. 8.2. Epheſ. 5.2. Yea, and in him we have

10. What was in the Sanctuary, or Holy of holies (yea and the Vail between both, which is ſaid to be his fleſh, Heb. 10.20.) the Ark of Gods ſtrength; wherewith he ſhewed forth his preſence, and the ſtrength of it (as in drying up Jordan, throwing down the Walls of Jericho, &c.) and in which was the Covenant of God, was a Type of him, the Strength and Arm of God, by whom he hath ſhewed forth ſtrength in overthrowing the ſtrength of Satan, and what ſtood againſt our happineſs, and in whom are all the Promiſes and Covenant of God, Yea and Amen, 1 Cor. 1.22.24. 2 Cor. 1.20. And in a ſecondary ſenſe through him the Goſpel of Chriſt, the power of God to Salvation. And the Pot of Manna, and Rod of Aaron we have in him; for whereof were they Types, but of the hidden Comforts in him, and of his Rod and Sceptre flouriſhing and bringing forth much Fruit, even his Power and Prevalency as High-prieſt, with God in his Mediation and Bleſſing men in his Name. He alſo is the Propitiatory, or covering Mercy-ſeat for our ſins through Faith in his Blood, 〈 in non-Latin alphabet 〉 . as the Apoſtle himſelf tells us, Rom. 3.25. And the Cherubims of Glory over that, was but a ſhadow, of that ſhadow of his Protection which he affords them who dwell in his ſecret place, who truſt in the Ark and Mercy-ſeat, his Mercy and Truth, and are directed and guided by that heavenly Voice that proceeds from him, that ſitteth on thoſe Cherubims of Glory, Rides on the Heavens, and uſeth the Miniſtry of the Angels for the Protection and Safety of his Servants; as is at large expreſſed, Pſal. 91.1, 2, 3, 4, 9, 11, &c.

And now we being furniſhed in him, with all this, for our approaching to God, having him to teach us the way of his Worſhip; and him as the Perſon by whom we may preſent our Worſhip, and that furniſheth us with all that may render our Worſhip orderly and acceptable. What wanteth but that we may Worſhip God acceptably, and live Godlily, approaching with Boldneſs and Confidence by him into his Preſence, with true hearts, and full aſſurance of Faith? Except we ſhall ſay, there are two things wanting yet, viz. a God to Worſhip, and a Spirit of Life and Power, to put life and breath into us with an heart to worſhip him; but ſurely in him we have theſe two alſo, as follows to be ſeen. For,