The mystery of the Gospel unvail'd wherein is plainly shewed and proved, that the man Christ Jesus has honoured all the perfections of God more than Adam and all his posterity could have done, had they continuted in their primitive state of innocency / first preached, and now published by Samuel Pack.

THE MYSTERY OF THE Gospel Unvail'd, &c.

ROMANS IX. V.

Whose are the Fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.

IN the second and third Verses of this Chapter we have the Apostle Paul giving great Demon∣strations of the strength of his Affection to his Countrymen the Jews, partly by his sorrow of Heart for them, and partly by his willingness to be accursed from Christ for their sakes. And in the next Verse he gives us a Reason of his love to∣wards them, which was those Spiritual priviledges with which God had been pleased to dignifie them above all other Nations; and in the words that I have read, he is climbing the highest Pinacle of their honour, which was, That according to the Flesh Christ came of them, which was as great an honour

as could be conferred upon a Nation; which the Apostle doth illustrate by an aggregation or heaping up of words; First, assuring of us that Christ is over all; that is, over all Creatures, which is his right; because he was before all things, and by him all things consist; and all things were made by him, and without him was not any thing made that was made; and as Christ is God over all, so he is a blessed God, and the Fountain of all belssedness; which blessedness was essential to him, as God over all. And Christ is not only a blessed God over all, but he is eternally a blessed God over all; for so long as Christ remains God over all, which will be to all eternity, so long he will remain an eternal∣ly blessed God, that he may be an eternal blessing to his Saints. And, Lastly, the Apostle confirms all with an Amen, which comes of that great Hebrew Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: he nourished faithfully, because that Christ, the Amen, the faithful and true Witness, does nourish the Faith and Hope of his Saints, by an exact performance of the Promises which are in him Yea, and in him Amen

Having thus opened the words, I shall present you with the Doctrin that does naturally arise from them; which is, That Christ is over all, God bles∣sed for ever. And for as much as I hope there are no Socinians here, I shall not spend that little time and strength I have, to prove the Point, which is the very words of my Text, but give you some Reasons why it was needful that Christ, as our Redeemer, should be God over all, belssed for ever.

1. Because that we had sinned againist God over all; for as it was needful that Christ should be a

Man, that satisfaction might be made in the same nature that did offend; so it was needful that he should be God over all, that there might be an equality between the Offence and the Satisfaction; that as God over all was sin'd against by Man, so God over all might in Man's Nature make Satis∣faction to the Justice of God over all.

2. Because that in order to the Satisfaction of the Justice of God over all, it was of absolute necessity that the Wrath of God over all, should be bore in Man's Nature, which could not be but by him who is God over all. Now for as much as there is more Wrath due to us for the least sin, than all the Rocks and Mountains in the World are able to bear, it was utterly impossible that Christ could have bore up under all the Wrath of his Father, which was due to all the Elect for all their sins, had he not been upheld by the Power of God over all; for though the God-head of Christ was as uncapable of suffering as the Manhood was to bear the suffer∣ings that lay upon it, yet it was the Godhead that did uphold and support the Manhood.

3. It was needful that Christ should be God over all, that the Godhead might make the sufferings of the humanity infinitely meritorious, for the Satisfaction of the Justice of an infinite God over all; for though I am not of the mind of Osiander and his Followers, that we are justified by the im∣putation of the essential Righteouss of Christ as God, yet it was the essential Righteousness of the Godhead of Christ, that did make the Active and Passive Obedience of his Manhood, infinitely me∣ritorious, as being in personal Union therewith;

for which cause the Blood of Christ's Humanity is called God's Blood.

4. It was needful that our Redeemer should be God over all, that he might be a suitable good to our Souls, which are the very Breath of God over all; and whose vast desires are such, that none but God over all can satisfie them. The World is emp∣ty of what it promises, and enticing with what it has, and therefore a wicked Man's desires after it are enlarged as Hell, but can find no real satisfacti∣on therein, because they are below the excellent na∣ture of his Soul; but when God's Jehosaphats have a great confluence of outward Enjoyments, God comes in the Creatures, and so cures them of their emptiness, and he come with them and cures them of their enticing property; and, between both, he makes them Blessings to us, and they yield unto us sweet satisfaction. As the Spirit of the Living God enables us to make a sanctified use of them, to the Glory of God, from whom we do receive them; and besides, as the Soul of Man is a Spiritual Sub∣stance, 'tis only Christ who is a Spiritual Good that can be a suitable Good unto it; and as the Soul of Man is an immortal Being, so Christ is a suitabl•• Good unto it.

5. It was needful that our Redeemer should be God over all, that he might exalt our nature which was debased by sinning against God over all; for, however, our first Parents were honourable Crea∣tures as they came out of God's Hand, having his Image stamped on them, yet Man in precious ho∣nour lodged not a Night, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Psalm 49.12. but fell the same Day upon which he was

created, and by his Fall he made himself but little better thanthe Devils, who was made but little lower than the Angels: For in our first Creation there was such serenity in our Understanding, that we knew the greatest Dimensions of our Maker's Will, so far as was needful for our acknowledg∣ment of his Sovereignty, in our universal Obedi∣ence to his revealed Will; and there was such a degree of Sanctity in Man's Will, that it was ready to command that good to be done which the Under∣standing did dictate to be good, and the Affections were ready to embrace that good which the Will commanded, and the sensitive Soul, which takes up its Residence in the Organical parts of the Body (through which it issues forth by several Acts, and receives in from several Objects) were so sanctified as to make a Spiritual use of whatever was present∣ed unto them. But, alas! Man cannot be known by any Description that might have been given of him in his State of Innocency; for now his Under∣standing is clouded with gross Egyptian Darkness, and his Will is filled with Stubbornness and a Con∣tumacious Spirit against the Lord, and his Af∣fections are irregularly set upon wrong Objects; so that Man cannot be known in his lapsed State by any Description that might have been given of him before his Fall; for which cause the Lord was please to say concerning Man, that Man is as one 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from him; that is, one from the Devil, through whose Temptation Man fell: for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ever denotes the third Person singular, and is so used four times in one Verse, Zech. 10.4. whereas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 denotes the first Person plural. Now

forasmuch as the Master-piece of God's Tetrestrial Workmanship had by Sin debased it self below the perishing Beast, it was of absolute necessity that his Redeemer should be God over all, to exalt his degraded Nature.

6. It was needful, that Man's Redeemer should be God over all, that he might procure for us a new Covenant-right in God over all; for by our Fall we lost not only our right in the Creature, but that wherein our greatest loss did principally consist was, that we lost our right and propriety in God: now God being a Blessing of infinite worth, it was neeful that a Person of infinite worth should, by the merits of his Blood, procure it for us.

7. It was needful that our Reedeemer should be God over all, because he had such Enemies to con∣quer for us, that none but God over all could con∣quer; for we had the Wrath of God, the Curse of the Law, and all the powers ofDarkness against us; all which could never have been conquered but by God over all: And had not these Enemies of our Souls been conquered by our Persons, which could not have been expected, but by a Redeemer in our nature, we had been miserable for ever; but to the eternal praise of God's Grace, he was pleased to lay help upon one that was mighty, who led Captivity Captive, by conquering all his and our Enemies in our Nature.

Thus having shewed why it was needful that our Redeemer should be God over all, I shall proceed to the Application.

1. It may inform us of that Personal Union that is between the Father, Son and Holy Ghost; for the

Father is God over all, and the Son is God over all, and the Holy Ghost is God over all; and yet there are not three Gods over all, but one God over all, each Person in the Godhead having the whole essence of the Godhead in himself.

2. If Christ be God over all, then see from hence the infinite love of God the Father in giving to us such a Redeemer who is God over all: If Jacob could say he was unworthy of the least of God's Mer∣cies, how are we obliged to him for Christ, who is the greatest Mercy that he could have bestowed on us? On which account we may say, concerning the Love of the God of Knowledge, as Job said con∣cerning the knowledge of the God of Love, That it is as high as Heaven: what can we do? 'tis deeper than Hell. What can we know? the measures there∣of are longer than the Earth, and broader than the Sea.

3. See the infinite love of Christ to sinners; for if Christ had not been God over all, his Death would have signified nothing for our comfort; and being God over all, there could be no compelling of Christ to assume our nature; but as God the Father did freely give his Son for sinners, so God the Son did as freely give himself up unto Death for us.

4. If Christ be God over all, this may inform us of the Humility of Christ, that he was pleased to take our Nature into a Personal Union with his Godhead, after we had greatly degraded it by sin. Oh what infinite Humility did Christ manifest when he took upon him our Nature! that he whom the Heaven of Heavens could not contain, to be circum∣scribed in the Womb of a Virgin! that he who

dwells in inaccessable Light should be contented to be nine Months in utter Darkness: Oh the conde∣scending Grace of God over all! that he who was from everlasting should be born in time! That he who roles up the Heavens as a Scrole, should himself be wrapped up in Swadling-bands; that he who feeds all Creatures by his Providence, should suck the Breast of a Woman for his maintenance; that he who bares up the whole Fabrick of Heaven and Earth by his Power, should be carried in the Arms of a Woman; that he who is attened upon by Angels, should be carried up and down by the Devils, Luke 4.5, 9. that he who is the Fountain of Joy, should be contented to be a Man of Sor∣rows, Isai. 53.3. that he who is to be the Judge of Quick and Dead, should be adjudged and condemned by a Man of his own making. Oh the infinite Condescension of Christ! that he who chastens the Heathen, should be scourged by Mortals; that he who is the Blessed God, should hang upon a cursed Tree; and that he who is the Fountain of Life, should undergo the stroke of Death; that he who hangs the Earth upon nothing should himself be hanged between Heaven and Earth. And therefore the Apostle presents us with the Example of Christ as a Copy to write after, and a President to imitate.

5. If Christ be God over all, this amy inform us of our infinite Obligations to God the Holy Ghost for forming the Humanity of Christ of the Virgins sub∣stance so pure and holy, that God over all did not dis∣dain to take it into a Personal Union with himself, and also for convincing us of sn; whereby he emptyed

the Soul of sinful, worldly and righteous Self, and thereby made room in our Hearts for the Re∣ception of the Blessed efforts of the Death, Re∣surrection, Assension and Intercession of Jesus Christ.

6. If Christ be God over all, this may inform us, that all the Perfections of God which have been affronted by Man's sin, have gained by Man's Nature in the Person of Christ, because of that Retribution that God over all has (in our Na∣ture) made to God Perfections; for which cause God is said to have received double for all our sins, not by our Persons, but by our Nature in the Peson of him who is God over all, Isai. 40.2.

1. For the Sovereignty of God, which has been prodigiously rejected by sinful Men, whose Nature and Practice is ready to utter this wicked Language of Pharaoh, Who is the Lord that I should obey him? VVe will not have this man to reign over us. This gloriour Perfection of God, has gained more by our Nature in the Person of Christ than it has lost by us; for Christ who is God over all has owned and acknowledged the Sover∣eignty of God by praying to him, and by obeying of him even unto Death; so that when the Law is ready to cry to Justice for Vengeance against a Believer because of his sin, says Justice, 'tis true, Law, what thou saiest concerning the sinfulness of those Believeing, Re∣penting, and Returning Sinners; but yet I am so far from complying with thee to Damn them, that I am resolved to stand by them,

and to justifie them, for I have received dou∣ble at their hands, for their rejection of my Sovereignty; for their nature in Personal Union with God over all, has by all its Obedience unto Death honoured my Sovereignty more than Adam and all his Posterity could have done, had they continued in their Innocency; for then my Sovereignty had been honoured only by Creatures, but now it is honoured by God over all in Man's Nature.

2. As the Sovereignty of God has been more honoured by Christ than it could have been by Adam and all his Posterity, had they continued in their Innocency; so likewise the Holiness or God wherein consisted God's Image, which Man defaced by his Fall, has got more ground in our Nature, as it is in Personal Union with God over all, than it lost by the Fall of Adam; for if Adam and all his Posterity had continu∣ed in their Holy State, there would not have been so much Holiness in all their Persons, as is in our Nature in the Person of Christ, into whose Lips Grace was pouered, Psal. 45.3. and who received not the Spirit by mea∣sure, John 3.24. So that when the Law is crying to Justice for Vengeance against True Believers for the loss of their Holiness, says Justice, I cannot Damn this Believer, though their Persons have lost their Holiness; be∣cause their Nature, in Personal Union with God over all, has more Holiness in it, than ever they lost; And beside, says Justice, as there is the Perfection of Holiness in their

Political Head and representative God over all, so I have likewise by the Almighty and irre∣sistable power of my Spirit implanted my Image of Holiness in them, as they are by Faith United to God the Fountain of Holiness, from whom they do derive such Streams of Holiness which carry them with an Holy Holiness against the Wind and Tide of their corrupt Affections, and Satans Temptations, and the Worlds Allurements, and the Frowns and Flatteries of wicked Relations; in which respect the Holiness of true Believers is of a higher Nature than the Holiness of the An∣gels; forasmuch as they in their Acts of Holiness meet with none of that Opposition as the Saints do while they are here in this World, and though all this will not justifie them, because of Adam's sin imputed to them, and that sin which is implanted in them, yet forasmuch as God over all has in their Nature not only purchased Justifying Grace for them, but also San∣ctifying Grace in them; I am resolved to glorifie them, notwithstanding all that thou, O Law, dost alledge against them; for though they were deeply in my Debt, I have received double at the Hands of their Surety; and it would be an Act of Injustice in me, to exact one Debt of two Persons.

3. If Christ be God over all, this may inform us, that the Mercy of God has been no loser but a gainer by our Nature in the Per∣son of God over all; for the Mercy of God is more display'd in redeeming of us by the

Death of Christ, than it would have been by God's keeping of Adam and all his Posterity in their Primitive State of Happiness: Oh who can take the Dimensions of that boundless Grace and Mercy of God, that was display'd in sending of his only Son out of his Bosom to undergo his Wrath for sinners! For though the Godhead of Christ was uncapable of suffer∣ing, yet he was in Personal Union with the Manhood that did suffer the intolerable weight of God's, Wrath for sinners; and no sooner does the Law cry to Justice against Believers, for their abuse of Mercy, but presently it re∣ceives this or the like answer from Justice, Though 'tis true, O Law, what thou say'st concerning this Believer's abuse of Mercy, yet I am resolved to stand by this Believer, be∣cause my Mercy has shone forth so abundant∣ly by their Surety, God over all, in their Nature, that a finite Being is not able to comprehend; for, says Justice, if there had been but one of Adam's Off-Spring saved, my Mercy would have been more display'd thereby, than it would have been in the Salvation of all Mankind, had they continued in their Innoceney; for then God had only extended Mercy only to Loyal Subjects: But for God as an Act of his Grace to save sinners by the Death of his Son, was an extending of Grace to Rebellious Adam, and his Rebellious Off-Spring, which is a great Am∣plification thereof.

4. As this Doctrin does inform us, That the Sovereignty, Holiness and Mercy of God are

no losers by Believers, with respect to their Nature in the Person of God over all, so like∣wise the power of God has been more display'd in the Conception, Death and Resurrection of Christ, than it would have been in keeping Adam and all his Posterity in their State of Innocency. Oh what power did the Spirit of God manifest in forming the Pure and Spotless Humanity of Christ of the Substance of a sinful Virgin! And how was the Power of God manifested, in bearing up of that Spotless Humanity, under that Wrath, the thousand part of which would have sunk the whole Creation? So that when the Law cries to Justice for Vengeance against Believers, for contemning of God's Power, by acting in his sight contrary to his Nature, it receives this or the like answer from Justice; Though it is true, O Law, what thou sayst, That Man has great∣ly contemned God's Power, yet I am resolved notwithstanding to stand by this Believer, be∣cause my power shone forth more in the Concep∣tion, Death and Resurrection of their Surety, who is God over all, than it would have been in preserving Man in Innocency: And besides, says Justice to the Law, my power has been as much display'd in infusing the habit of Grace into the Hearts of Believers, and in keeping up that habit by constant supplies of persevering Grace, as in making of Heaven and Earth.

5. As the Power of God has been more magni∣fied by God over all in Man's Nature, than it would have been in the perseverance of all Man∣kind, so has his Wisdom likewise; for as Man

did put a slight upon God's Wisdom, when he consulted with Satan for the mending of his Con∣dition; yet there has been, for that slight, such satisfaction made to the Justice of God in Man's Nature, by contriving that way for our Redemp∣tion which was infinitely above the reach of Hu∣man and Angelical Wisdom, that when the Law cries out to Justice against sinners, for putting of slights upon God's Wisdom, when we go not to him for Direction in our important concerns, Justice returns this or the like answer, 'Tis true, O Law, what thou sayst, concerning the slights that have been put upon my Wisdom by sinners, yet I am resolved to stand by this Be∣liever notwithstanding; forasmuch as the essen∣tial Wisdom of God, and in whom is hid all the Treasures of Wisdom, has managed that Work of Man's Redemption at such a rate as would have puzzel'd all the Angels in Heaven; for what Angel could ever have imagined that the same Person should be the Satisfier, which was the Sa∣tisfied? But thus it was with God over all in Man's Nature, for Christ as God was satisfied, but Christ as God, Man, or Mediator, was the Sa∣tisfier.

6. As the Wisdom of God, so the Truth of God, has been more display'd by God over all in Man's Nature, in the management of the Work of our Redemption, than for ought that is re∣vealed in the Scripture, it would have been by Adam and all his Posterity, had they continued in their Innocency; for such was the Zeal of the Man Christ Jesus, for the magnifying of his

Father's Truth, that notwithstanding the unutter∣able Torments that he was in upon the Cross, he would not put a Period unto them by his Death, till all those Prophesies were fulfilled, that were to be accomplished by his Death; and therefore it said, That Jesus knowing all things that the Scriptures might be fulfilled, said, I thirst; and therefore Christ is called the Faith∣ful and True Witness. In a word, had Adam and all his Posterity continued in their Innocen∣cy, there had been many True Men, but there would not have been one Man Truth it self; but the Man Christ Jesus is Truth it self, and the Fountain of all Truth; so that the Truth of God is greatly Glorified by God over all in Man's Na∣ture.

7. Last of all, the Justice of God shines forth greatly in the Man Christ Jesus, by laying upon him unconceiveable Sufferings, for Sin imputed to him, though not committed by him: And cer∣tainly, could the Justice of God have dispensed with Sin, it would, when it found it only by imputation upon the Darling of Heaven; but such was the Severity of God's Justice, that if Christ would undertake to pay our Debts, God would not dispense with the non-payment of them.

8. If Christ be God over all, and that the Dignity of his Person has put such efficacy into his Sufferings as has made them infinitely merito∣torious, so as to make full Satisfaction to the Justice of God, for all the Wrong that has been done to all his Attributes, then this may inform

us, that the Justice of God is ingaged to Justi∣fie a True Believer, forasmuch as he has been fully satisfied by Christ, the Believers Surety. In a word, though the Damned in Hell will never have satisfied Justice, for which cause they must never come out of their Torment, yet Christ who is God over all, did satisfie the Justice of God to the uttermost Farthing.

9. If Christ be God over all, then this may in∣form us of the honourable and happy Condition of True Believers, who are mystically one with Christ who is God over all, by his Essential Union with the Father: if it were such an ho∣nour to Hester to be relatively one with an Earthly Prince, it must needs be a far greater honour to a True Believer to be mystically one with God over all, who is King of Kings.

10. If Christ be God over all, this Doctrin may inform us what encouragement we have in this Day of Jacob's Troubles, when contempt covers the Faces of the Saints, to be importunate with God for the Deliverance of Sion, and for the Exaltation of the Interest of Christ; for if Christ be God over all, he will make all his Im∣placable Enemies to feel the Force of his Irre∣sistible Power, in order to his own Glory and his Churches Good.

11. If Christ be God over all, this may in∣form us, That a True Believer has nothing to do with the Condemning Power of the Law; whensoever the Law threatens a True Believer for its Breach and Violation, he may, with com∣fort, return it this answer, Thou Holy, Just,

and Good Law, I know that I have deserved the Wrath and Curse of God for my Breach and Viola∣tion of thee, but thou didst lay Violent Hands upon my Nature in Personal Union with God over all, thy Maker, and thou wouldst not leave him, till thou hadst brought him to the cursed Tree, where his Soul was made an Offering for Sin, and a Curse for me, that I might be Blessed through him; and now, Law, though thou hast enough against my Person, I fear not all thy Threatning Power, foras∣much as I am by Faith United unto him who is God over all, and who has answered all they Demands for me; and as my Breach of thee was imputed to him, so his Obedience of thee is imputed to me; and though I do resolve in the strength of God's Grace, to yield Obedience to God's Commands, yet I shall rest only upon the Imputative Righteousness of Christ for Life and Salvation.

12. If Christ be God over all, this may inform us, what encouragement Ministers have to Preach the the Gospel of the Kingdom to the greatest of Sinners; for tho' we cannot Convert Sinners by our Preach∣ing, God over all can do what he pleases; and he that has commanded us to Preach the Gospel, and whose Glory is concerned therein, is as able to open the Eyes of Men's Understandings, as he was to open the Eyes of those that were born Blind; he that made crooked Bodies straight, is able to make crooked Wills straight, in the Day of his Power, Psal. 110. He that raised Dead Bodies, is able to quicken Dead Souls; and therefore let us be found in our Duty, and leave the issue of all to God.

13. If Christ be God over all, then see what en∣couragement you Hearers have to be found in the discharge of your Duty towards Ministers; foras∣much as God over all has said, That if you honour the Lord with your substance, and with the first-fruits of all your increase, that your Barns shall be filled with plenty, and your Presses shall burst out with new wine. You Hearers, What do you say to this? Do you think that God over all is not able to make good his Promises? or do you think to honour God more with your Substance than to contribute to∣wards the Necessities of such Ministers, who Study Night and Day to promote God's Glory, and the Good of your Souls? And beside, you know not how little a time you have to shew your Love to the Ministers of Christ; for though now all the Mini∣sters of Christ are as Myrtles in the Bottom, and as dry Bones in the Vallies; God can put them under better Circumstances, that they may have no need of your Bounty: And therefore remember what the Apostle said to such that had contributed towards his Neces∣sities, That it was an odour of a sweet smell, a sacri∣fice well-pleasing to God. And for their incourage∣ment to persevere in that Duty, he adds, But my God will supply all your need according to his riches in glory, by Christ Jesus, Phil. 4.18, 19. And be∣side consider, that when you come to lie upon a Death-Bed, how will your Consciences torment you, when you shall think what opportunities you have had to incourage a faithful Minister of Christ, and either you did nothing at all of your Duty, or that which was next to nothing? And you are to re∣member, that God expects your Contributions

should be proportionable to what he has lent you in the World; they that have but little, God will accept of a little from them, but those to whom God has given more, he does expect more from them.

14. If Christ be God over all, this may inform us what incouragement Godly Parents have to send up strong cries to God for Rebellious Children, seeing that when God over all ascended up on high, and led Captivity Captive, he received Gifts for Men, even for the Rebellious also, that the Lord God may dwell among them; and therefore if any of you that are here present have Rebellious Children for whom you have poured out your Souls before the Lord, and as yet you can perceive no change in your Children, in answer of your Prayers, be not discou∣raged, God can answer your Prayers in the Conversi∣on of your Children, when you are Dead and Rotten. And remember God's time is the best time; he that Governs the World by his Wisdom, and has founded the Earth by his Understanding, and makes every thing beautiful in its Season, knows the properest time for the answering of the Prayers of his People; but suppose your Prayers should not be answered in the Conversion of your Children, your desires there∣of will find acceptance with God, and your Prayers shall return to your own Bosom.

15. If Christ be God over all, this may inform us of the excellency of Faith, whose Work and Office it is to Unite the Soul to Christ; for which cause we are said to be Justified by Faith, as it Unites us to a Justi∣fying Christ.

16. If Christ be God over all, it may inform us of the evil of Sin, which could be expiated by nothing

short of the Death of Christ; the malignity of 〈◊〉〈◊〉 does more appear in those Sufferings it brought where it was only by Imputation, than in all the For∣ments of the Damned in whom it was by Implanta∣tion.

17. Lastly, see the Folly of Wicked Men, that will for the Profits and Pleasures of Sin, which are but for a season, venture the loss of the Blessedness that is to be enjoyed in the enjoyment of Christ, who will make True Believers Blessed, so long as himself will be Blessed, who is over all, God blessed for ever Amen.

To conclude: Let us make it our great Work and Business, to clear up our Interest in him, who is over all, God blessed for ever; and that by making of it sure to our Souls, that he has Blessed us: in turning of us from our Iniquities, and in making of us to see our want of him, and the worth of him, so for as with the Spouse, to say with our whole Souls, That he is White and Ruddy, the Chiefest among ten thousand, and that he is altogether Lovely, Songs 5.10, 17. And that we may have the same Appre∣hensions of him as Moses had when he esteemed Reproaches for him to be greater Riches than all the Treasures of Egypt; and in so doing, though not for so doing, we need not question, but that Christ who is God, Blessed for ever, will make us for ever Blessed with him through his Merits without us, as certainly as he has Blessed us with Preparation for that Glory by his Spirit within us.

FINIS.

Notes

• ••…••…l. 1.17.
• ••••hn 1.3.
• •…•…im. 6.15.
• ct.
• Acts. 20.28.
• ••…••…l. 2.2.
• ••…••…h. ••.7.
• John 3.16. Gal. 2.20.
• Phil. 2.6, 7.
• Exod. 5.2. Luke 19.14.
• Isai. 40.2.
• Eph. 1.19. 1. Pet. 1.5.
• John 19.28.
• Rom. 3.26. 1 Joh. 1.8.
• John 9.6. Luke 13.13.
• Eph. 2.1.
• •…•…ov. 3.9, 10.
• •…•…ch. 1.8. •…•…ek. 37.