864 PROVIDENCE

864 PROVIDENCE. GODS MORAL GOVERNMENT of the world. REVEAL'D RELIGION FUTURE STATE ETERNAL PUNISHMENT

therefore God wont leave the world of mankind the world of mankind [xo c] to themselves without taking any care to govern & order their state so as that this part /p,/ of the world may be regulated decently & beautifully that there may be good order in the intelligent voluntary active part of Gods creation as well as the inferiour & inanimate parts of it especially in what concerns it as an intelligent voluntary & active, & so a superiour part of the creation. or which is the same thing he will take care that the world of mankind be will regulated with respect to its moral state & so will maintain a good MORAL GOVERNMENT over the world of mankind

Tis evident by the manner in which God has formed & constituted other things that he has respect to beuty good order & regulation proportion & harmony so in the system of the world in the seasons of the year in the formation of plants & the various parts of the <human[c]> body natural [xo c]

Therefore 'tis doubtless the original design of the Creatour that there should be such a kind of thing as moral subordination amongst men & that mankind should be under [xo c] <he designed there should be [c]> heads princes or governours to whom to honour & [xo c] subjection & obedience should be paid. Now this strongly argues that the Creatour himself will maintain a moral government over the whole several ways

[this whole long entry seems to be an argument ag the deists who said that G does not exercise moral govt over the world, but leaves it on its own.] Therefore "It cant be equally agreable to him whether he gives him proper esteem & love & honour & gratitude & pays proper respect to him in his heart or on the contrary unreasonably despises hates & curses him and if he ben't an indifferent spectatour of these things then he wont act as a perfectly indifferent spectatour & wholly let man alone and order things in no respect otherwise for these things one way or other But so it must be if God maintains no moral government over mankind."

'tis this way principally that he comes to know there is a God even by seeing the final causes of things seeing that such & such things are plainly designed and contrived for such & such ends

[he uses Kant's argument for life after death w/ rewards and pun's--that the lack of justice on this earth requires life after death:] Nothing is more manifest than that <in this world [c]> there is no such thing as a regular, equal dispensing <of [c]> rewards & punishments to men according to their moral state in this world [xo c] There is nothing in Gods disposals towards men in this world to make his distributive justice and judicial equity manifest or visible but all things are in the greatest confusion oftentimes [xo E] the wicked prosper and are not in trouble as other men they become mighty in power yea it has commonly been so in all ages that they have been uppermost in the world they have the ascendent [-ce] over the righteous; they are mounted to [xo c] <on[c]> thrones while the righteous remain in cottages And in this world the cause of the just is not vindicated many wicked men have the righteous in their power, & trample em underfoot and become their cruel persecutors: and the righteous are oppressed and suffer all manner of injuriousness & cruelty while the wicked live & reign in great glory & prosperity

II. What has been said does invincibly argue a DIVINE RELATION. & that. 1. If God maintains a moral government over mankind then there must be rewards & punishments but these sanctions must be declared. for instance the punishments that enforce God's laws must be made known to suppose that God keeps up an exact perfect moral government over the world of mankind & yet leaves men wholly at a loss about the nature manner degree time place & continuance of their punishment or leaves it only to their guesses or forces [xo c] <for[c]> them to argue it out from the nature of things as well as they can <&[c]> every one to make his judgment according as his own notions shall guide him, is a very unreasonable supposition If moral government be maintained the order & method of government must be visible otherwise it looses the nature of moral government

866. EXTREMITY OF HELL TORMENTS. [I imagine this all other entries on hell and its torments were in response to deists. See the chap in Fiering and the deists' writings on this.]

When such thoughts as these come into the mind concerning the extreme & everlasting torments of ungodly men in hell "why would the great author & orderer of all things suffer things to come to this Tho' wicked men after they have been guilty of so much sin do deserve it tho' it must be acknowledged that there is a proportion between their sin & their punishmt yet why would he make men that he knew would be so wicked & would deserve & must suffer such things why would he be the author of the work when he knew that his work would come to such a dreadfull issue" It is much to be suspect [sic] that notwithstanding the plausibleness of such an objection the very principal reason of such thoughts arising in the mind is a want of a sense of the horrible evil of sin This disposes us to pity the damned wretch and that disposes /mg./ to look back & reflect upon the Author of his being and orderer of his misery because we hant sense enough of the evil of sin to stir up indignation enough in us against it to balance the horrour that arises from a sense of the dreadfullness of his suffering this makes us pity the sufferer & this raises objections against God. For I don't observe that when I read the history of Antiochus Epiphanes & his sorrowfull end & so of other such cruel persecutors the horribleness of whose practices I have a sense of any such thought [sic; D adds -s] arise [-s or att. period?] I dont find my self then disposed to make any such objections against the Author of their being we see in such instances that there [sic] wickedness is very horrid & that it is willfull & that is enough with us with respect to the justice of the event & its fitness upon all accounts.

[Apparently he feels the Q reflects lack of a sense of the divine glory. So it is useless to answer. Answering would never make sense to someone who lacks that sense. Prob even further in the background is Paul's question in Rom 9, 'Who are you, o man, to argue w/ G?']

867. XTIAN RELIGION. Immortality of the soul FUTURE STATE. That this WORLD WILL COME TO END. The natural world which is in such continual labour as is described in the first chapter of Ecclesiastes constantly going round in such revolutions will doubtless come to an end Those revolutions are not for nothing /p./ There is some great event & issue of things that this labour is for some grand period aimed at does God make the world restless to move & revolve in all its parts to make no progress? to labour with motions so mighty & vast only to come to the same place again? to be just where it was before? doubtless some end is nearer approached to by those revolutions some great end is nearer to a being reached [xo c] <an accomplishment [c]> after a thousand revolutions are finished than when there was only one finished or before the first revolution began.

Corol 2. This confirms the divinity of the XTIAN REVELATION which gives this account of things that this world is to come to an end it is to be dissolved that the revolutions of the world have an appointed period & that man the end of this lower world is to remain in being afterwards & gives a most rational account of the grand period design & issue of all things worthy of the infinite wisdom & majesty of God

869. DISPENSATIONS. TESTAMENTS. One main reason why vertue was so much more visibly rewarded with temporal rewards under the Old Testament than now and wickedness so much more punished with temporal punishments was that that was a typical dispensation and many of those temporal rewards that were bestowed were types of spiritual and eternal rewards.

873. <see 462.> Concerning THE PROFESSION PERsons ought to make explicitly when they come into the visible church as acting for themselves with the understanding of adult persons.

The precise example of former times is not a rule for tis proper that those [sic] things that are explicitly mention'd in the profession & covenant are to be varied according to the different times & circumstances of the church at some times tis a great deal more necessary that some particular duties should be promised and some particular doctrines explicitly professed in order to our charities embracing & resting in a person as one of our society, than at at [sic] another that which which [sic] would be very necessary at some times & in some circumstances of the church would not be at all necessary at other times. Thus the circumstances of the chh in Nehemiah's time made it requisite that in the peoples publick covenant besides a general promise of obedience that they should mention some particular commands that they would obey & sins that they would avoid as not giving their daughters to the people of the land, &c-- See Nehem. 29. 30.31.32. &c-- /p./

874. COVENANTS TESTAMents. The prophecies of the Old Testament concerning the glorious times of the gospel shew plainly that the way of acceptance with God & the CONDITIONS of SALVATION are the same under the gospel as they were under the Old Testament

not only those who had Abraham's covenant entail'd to them as appears by the beginning of Heb. 11. & jam. 2. 25. & Job. 22. 21. 23. &c-- & v 29. & chap. 11. 13.14.15 &c-- chap. 33. 23. & chap 19. 25. &c-- & 4. 6.

'Tis exceeding<ly[c]> plain & evident by Mr Lockes Notes on Gal. 3. 16.17.18.

See SS. B. 3. No 421.422. see next p.

That some of the old Testament saints rose from the dead with X, their graves being opened by his death she<o>ws that the old Testament saints are entitled to the benefit of Xs death and are saved from death by his dying for 'em. [finis; the SS. notes ref. may be same time, but last sent is later add.]

[Does this mean that the opening of the graves of the OT saints after the Resurrection is simply a symbol of the OT saints' presence in heaven after death in the ages before X?? Not clear.]

875 ¶There is the same Mediatour under both old Testament & new. see Turret. vol. 2. p 213.

¶those saints were forgiven & went to heaven. Moses & Elias appeared with X on the Mt. Abraham was in heaven whether Lazarus went. Abraham Isaac & Jacob & all the prophets are in the kingdom of God. They declared plainly that they sought a countrey, even an heavenly; & God prepared for them a city Heb. 11. [v. 16]

But they could not obtain remission by legal sacrifices as the Apostle often declares in Hebrews. therefore it must by <e[c]> by the sacrifice of X. for without shedding of blood is no remission. [finis]

[he refers to Turretin here. I should check it.]

¶ 864. PROVIDENCE. GODS MORAL GOVERNMENT of the world. REVEAL'D RELIGION FUTURE STATE ETERNAL PUNISHMENT The God that is the Creatour of the world is doubtless also the Governour of it for he is able to govern it he that had power to give being to the world & set all the parts of [it (om.E)] in its order has doubtless power to dispose of that world that he has made to continue that order that he has constituted or to alter it he that gave being at first can continue being or put an end to it & therefore /p./ nothing can stand in his way if any thing stands in his way he can put an end to its being, or diminish it & weaken it as he pleases. he that constituted the world in a certain order can if he pleases constitute things otherwise in another order either in whole or in part at once or gradually; or which is the same thing he can cause what alterations he pleases in the state of things or cause the state of things to proceed in what course he pleases

¶He that first gave the laws of nature must have all nature in his hands. so that it is evident that God has the world in his hands, to dispose of as he pleases

¶And as God is able so he is inclined to govern the world for as he is an understanding being he had some end in what he did when he made the world: he made the world for some end otherwise he did not act as a voluntary agent in making the world. That being never acts voluntarily that has no end in what he does & aims i at nothing at all in it and if this world did not come into being by the voluntary act of some cause then it was not made. neither God or men are properly said to make any thing that necessarily or accidentally proceeds from em but that only which is voluntarily produced and besides we see in the particular parts of the world that God <had[c]> a particular end in their formation they are fitted for such end [sic] by which it appears that the creatour did act as a voluntary agent proposing final causes in the work of creation and he that made the particular parts for certain ends doubtless made the whole for some end

¶And if God made the world for some end doubtless he will choose to have this world disposed of to answer that end for his proposing the end supposes that he chooses it should be obtain'd. Therefore it follows that God will choose to take care, that the world be disposed of to the obtaining his own ends which is the same thing as his choosing to have the government of the world

¶And 'tis manifest in fact that God is not careless how the affairs & concerns of the world that he has made proceed because he was not careless of this matter in the creation it self. <but [xoc]> it is apparent by the manner & order in which things were created that God then in creating took care of the future progress & state of things in the world he contrived that things might so & so proceed & be regulated & that things might go in such a course & that such & such events might be produced so that tis manifest the Creatour is not careless of the progress of the state of things in his world. This being established I now proceed to shew that it must be that God maintains a moral government over the world of mankind

¶FIRST if that [xo c] <it [c]> be certain that God is concerned & does take care how things proceed in the state of the world that he has made then he will be especially concerned how things proceed in the state of the world of mankind this is manifest by three things

¶1. Mankind is the principal part of the visible creation they are in the image of their Creatour in that respect that they have understanding and are voluntary agents and can produce works of their own will design and contrivance as God does & then [xo c] the Creatour looks upon them as the principal part of his visible creation as is manifest because he has set em at the head of his creation he has subjected other things to him [c: them] the world is evidently made to be an habitation for him [xo c] <man,[c]> & all things about him are subordinated to his use now if God be carefull how the world that he has made be regulated that his end may be answered & that it maynt be in vain he will be especially carefull of this concerning the principal part of it & in that [xo c] <the same [c]> proportion that it is principal or superiour part in his account to the rest because if that superiour be in vain there is much more in vain than if a less part was in vain so much more as his loss (as I may so <ay [c]>) [parenth by c] is so much the greater in its being in vain according as the part is superiour in his account

¶2. The more God has respect to any part of the world he has made the more concerned he will be about the state of that part of the world But tis manifest by the creation it self that God has more respect or regard to man, than to any other part of the visible creation, because he has evidently made & fitted other parts to man's use if God be concernd how things proceed in the world he has made he will be so chiefly in that part of his world that he has his heart most upon.

¶3. 'Tis evident in fact [xo E] that God is principally concerned about the state of things in the world of mankind i<I[c]>n creation <he[c]> subordinated the state of things in the inferiour world to the state of things in the world of mankind & so contrived that the affairs of the former should be subservient to the affairs of the latter.

¶And therefore God wont leave the world of mankind the world of mankind [xo c] to themselves without taking any care to govern & order their state so as that this part /p,/ of the world may be regulated decently & beautifully that there may be good order in the intelligent voluntary active part of Gods creation as well as the inferiour & inanimate parts of it especially in what concerns it as an intelligent voluntary & active, & so a superiour part of the creation. or which is the same thing he will take care that the world of mankind be will regulated with respect to its moral state & so will maintain a good MORAL GOVERNMENT over the world of mankind Tis evident by the manner in which God has formed & constituted other things that he has respect to beuty good order & regulation proportion & harmony so in the system of the world in the seasons of the year in the formation of plants & the various parts of the <human[c]> body natural [xo c] surely therefore he wont leave the principal part of the creation about whose state he is evidently in fact chiefly concerned without making any proper provision for its being in any other than a state of deformity discord & the most hatefull & dreadfull confusion & especially so in these things that do concern [xo c] <what relates to [c]> those things in them by which alone they are distinguished and are superiour & more valuable than the rest of the world: viz. their intelligence & will & voluntary actions ; & therefore upon the account of which alone God has more regard to them & is more concernd about their state.

¶By what has been already said God is most concern'd about the state & governmt of that which is highest in his creation & which he values most & so he is principally concern'd about the ordering the state of mankind which is a part of the creation that he has made superiour & that he values most And therefore in like manner it follows that he is principally concerned about the regulation <of that [c]> which he values most in man viz. what appertains to his intelligence & voluntary acts. If there be any thing in the principal part of the creation that the Creatour values more than other parts it must be that wherein it is above em or at least something wherein it differs from them but the only thing wherein man differs from the inferiour creation, is in intelligent perception & action this is that in which the Creatour has made men to differ from the rest of the creation & by which he has set him over it & by which he governs the inferiour creatures & uses them for himself & therefore it must needs be that the Creatour should be chiefly concernd that the state of mankind should be regulated according to his will with respect to what appertains to him as an intelligent voluntary creature.

¶Hence it must be that God does take care that a good moral governm't should be maintaind over man that his intelligent voluntary acts should be all subject to rules & that with respect to them all he should be the subject of a judicial proceeding. for unless this be there is no care taken that the state of mankind with respect to his intelligent voluntary acts should be regulated at all but all things will be remedilessly in the utmost deformity confusion & ruin. The world of mankind instead of being superiour will be the worse & the more hatefull & the more vile & miserable for having the faculties of reason & will & this highest part of the creation will be the lowest & infinitely the most confused deformed & detestable without any provision for rectifying its evils. & the God of order peace & harmony [xo E] <harmony [c]> that constituted the inferiour parts of the world, that he has subjected to man & made subservient to him in such decency & beauty & harmony, will appear to have left this chief part of his work & end of all the rest to the reign of everlasting discord & confusion & ruin contradicting & conflicting with its own nature & faculties having reason & yet acting in all things contrary to it /p./ being men but yet beasts setting sense above reason improving reason only as a weapon of mischief & destruction of Gods workmanship.

¶God has so made and constituted the world of mankind that he has made it naturall & necessary that they should be concerned one with another & linked together in society so [xo c] by the manner of their propagation their descending one from another and their need of one another and their inclination to society we see that in other parts of the creation wherein many particulars are dependent & united into one body there is an excellent harmony & mutual subserviency throughout the whole: as in all bodies natural how then can we believe that God hath ordered so much of the contrary in the principal part of his creation?

¶Again SECONDLY. I would argue that God must must [sic] maintain a moral government over mankind thus; 'Tis manifest that it was agreable to the Creatour's design that there should be some moral government & order maintained amongst men, because without any kind of moral government at all either in nations provinces towns or families and also without any divine government over the whold [sic: whole+world?] the world of mankind could not subsist the world of mankind would destroy it<self. Men [c]> would not only <be [c]> much more destructive one to another than any other kind of animals are to their own species but a thousand times more than any kind of beasts are to others [xo c] <those of any other species [c]> Therefore the nature which God has given all mankind & the circumstances he has placed em all in leads [xo c] all in all ages throughout all parts of the habitable world into such a thing as moral government & the Creatour doubtless intended this: for the preservation of this highest species of creatures that he has made: otherwise he has made much less provision for the defence & preservation of this species than of any other species there is no kind of creatures that he hath made that he has left without proper means for its own preservation every creature is some way furnished but unless man's own reason to be improved in moral rule & order be the means he has provided for <the preservation of [c]> man, he has provided him with no means at all

¶Therefore 'tis doubtless the original design of the Creatour that there should be such a kind of thing as moral subordination amongst men & that mankind should be under [xo c] <he designed there should be [c]> heads princes or governours to whom to honour & [xo c] subjection & obedience should be paid. Now this strongly argues that the Creatour himself will maintain a moral government over the whole several ways

¶1. Without this the preservation of the species is but very imperfectly provided for if men have nothing but human government to be a restraint upon their lusts & have no rule or judgment of an universal omniscient governour to be a restraint upon their consciences still they are left in a most wofull condition & the preservation & common benefit of the species according to its necessities & exigences of its place nature & circumstances in the creation is in no wise provided for as the preservation & necessities of other species are [xo E] is [xo c] are [c]

¶2. as the Creatour has made it necessary that there should be some of our fellow creatures that should have rule over us he has therein so ordered it that some of them should have some image of his own disposing power over others (for as was shown before God has the disposing power of the whole world.) now is it reasonable to think that the Creatour would so constitute the circumstances of mankind that some particular persons that have only a little image & shadow of his greatness & power over men should exercise it in giving forth edicts & executing judgmt & he who is above all & the original of all should exercise no power in this way himself when mankind stand in so much more need of such an exercise of his power than of the power of human governours

¶3. He has infinitely the greatest right to exercise the power of a moral governour if he pleases his relation to man as his creatour most naturally leads to it He is infinitely the most worthy of that respect honour & subjection that is due to a moral governour he has infinitely the best qualifications of a governour being infinitely wise powerfull & holy & his governmt will be infinitely the most effectual to answer the ends of government /p./

¶4. 'Tis manifest that the Creatour of the world in constituting human moral govern[ments c] among men has in that constitution had great respect to those qualifications & that relation & those rights & obligations in those that he has appointed to be rulers & in putting others under their moral government which he has in himself in a vastly more eminent degree as particularly in family government or the government of parents over their children which of all other kinds of human moral government is most evidently founded in nature & which the preservation of the species dost [xo c] <doth [c]> most immediately require & most naturally & directly lead to Here God hath set those to be moral rulers that are the wiser & stronger & that are the causes of others beings & that are their preservers & that provide for them & has appointed those to be in subjection that are less Knowing & weaker & have recieved being from /mg/ <their rulers [c]> & are dependent & are preserved & maintained would not he therefore maintain moral government himself over mankind who is their universal Father is the author of all their beings is their universal preserver & maintains all & provides all with food & raiment and all the necessaries & enjoyments of life and is infinitely wiser & stronger than they? & <who [c]> need his government as children need the government of their parents <[;& who [c]> are no more fit to be left to themselves in the world without his rules directions his authority promises threatnings & judgment than children are fit to be left to themselves in an house?

¶THIRDLY As mankind are [xo c] <is [c]> made capable of knowing his Creatour so he is capable of an high esteem of his perfections his power & wisdom & goodness and capable of loving him and entertaining great respect to him for those perfections he is capable of a proper esteem of God for his wise & excellent & wonderfull works which he beholds & that admirable contrivance of [xo c] which appears in so excellently ordering all things & of gratitude to him for all the goodness that he himself is the subject of; or on the contrary of slighting & despising him and hating him finding fault with his works reproaching him for them slighting all his goodness they [xo c] <which he [c]> recieve<s [c]> from him yea hating him for ordering things in his providence to them [xo c] <him [c]> as he has done & cursing & blaspheming him for it.

¶Now tis unreasonasonable [sic] to suppose that G. should be an indifferent spectatour of those things in his own creature that he has made in his own image & made superiour to all other creatures having subjected the rest of the creation to him & <whom he has [c]> distinguished from all other creatures in giving him intelligence & making him capable of knowing himself & in a creature that he values above all the rest of the creation & that he has had more respect to in the creation than to all other species It cant be equally agreable to him whether he gives him proper esteem & love & honour & gratitude & pays proper respect to him in his heart or on the contrary unreasonably despises hates & curses him and if he ben't an indifferent spectatour of these things then he wont act as a perfectly indifferent spectatour & wholly let man alone and order things in no respect otherwise for these things one way or other But so it must be if God maintains no moral government over mankind.

¶FOURTHLY. As man is made capable of knowing his Creatour so he is capable of knowing his will in many things i.e he is capable of knowing his ends in this & the other work of his which he beholds For 'tis this way principally that he comes to know there is a God even by seeing the final causes of things seeing that such & such things are plainly designed and contrived for such & such ends and therefore he is capable of either complying with the will of his Creatour or opposing it he is capable of falling in with God's ends & what he sees his Creatour aims at & cooperating with him or of setting himself against the Creatours designs his will may be contrary as for instance 'tis manifest that tis the Creatours design that parents should nourish their children & that children should be subject to their parents If a man therefore should /p./ murder his children as fast as he has them or if children should rise up & murder their parents they would oppose the Creatours aims so if men use the parts designed for producing [xo c] <several bodily organs [c]> to quite contrary purposes <to those for which they were given; & if [c]> & so [xo c] man may [xo c] use the faculties of his own mind to ends quite contrary that [xo c] <to [c]> those they were fitted for (for doubtless they were given & fitted for some ends or other) so he may use that dominion over the creatures that the Creatour has given him against the ends to which they were given for however far we suppose men may be from being capable of properly frustrating his Creatour yet he is capable of shewing that his will is contrary to his Creatours ends he may oppose his Creatour in his will: he may dislike God's ends & seek others. [added after next ¶ begun]

¶Now the Creatour can't be an indifferent spectatour of this. for tis a contradiction to suppose that opposition to his will & aims should in it self be as agreable to him as complying with his will & if he is not an indifferent spectatour then he won't act as such & so he must maintain a moral government over mankind.

¶FIFTHLY. I would make a distinct argument of mans being capable of falling in with or opposing the end of his own creation & more particularly insist upon it. Man was created for some end as has been already shewn the world was not made for nothing & therefore not mankind. Man the principal part of the visible creation is capable of knowing his Creatour & he is capable of discerning Gods end in the formation of other things therefore doubtless he is capable of knowing his own end the end for which he himself is made

¶This argument is peculiarly strong as it respects mans being capable of falling in with or opposing Gods ends in his own creation & in endowing of him with faculties above the rest of the world. Tis exceeding manifest concerning mankind that God must have made them for some end not only as tis evident that God must have made the world in general for some end <,and[c]> as he [xo c] <man[c]> is an intelligent voluntary agent But it is especially manifest from fact that God has made mankind for some special end. For tis apparent in fact that God has made the inferiour parts of the world for some end and that the special end that he has made them for is to subserve to the benefit of mankind therefore above all may it be argued that God has made mankind for some end. If an artificer accomplishes some great piece of workmanship very complicated and with a vast variety of parts but the whole is so contrived and connected together that there is some particular part that all the other parts have respect to & are to subserve to, we should well conclude that the workman had some special design to serve by that part & that his peculiar aim in the whole was what he intended should be attained by that part. Now man the principal part of the creation is capable of knowing his Creatour & is capable of discerning Gods ends in the formation of other things; & therefore doubtless since God discovers to him the ends for which he has made other things it would be very strange if he should not let him know the end for which he himself is made or for which he had such distinguishing faculties given him whereby he is set above other parts of the creation Therefore in the use of his own faculties he must either fall in with the known design of the Creatour in giving them or thwart it he must either cooperate with his Creatour as complying with the end of his own being or wittingly set himself as his enemy This the Creatour can't be an indifferent spectatour of & therefore by what was said before wont act as an indifferent spectatour of & so must maintain moral government over mankind

¶FIFTHLY. It may be argued that it must be that God maintains a moral government over the world of mankind from this, that the special end of the being of mankind is something wherein he has has [sic] to do with his Creatour some business wherein he is especially concerned with God The special end of the brute creation is something wherein they are concerned with men. but mans special end is some improvement or use of his faculties towards God first I would shew the truth of this, & then would shew the consequence

¶And as to the truth of this assertion the following things make it manifest:

¶1. The special end for which God made mankind is something very diverse & very /p./ superiour to those ends for which he made any parts of the inferiour creation because God has made man very different from them he has vastly distinguished him in the nature that he has given him & faculties with which he has endowed him & the place he has set him in in the creation Now if he has made man for nothing different from what he has made other creatures then he hath thus done in vain

¶2. Man's special end dont respect any other parts of the visible creation all those are below him and all as we observed before, are made for him to be subservient to his use their special end respects him but his special end don't respect them for in the first place this is unreasonable in it self if they are in their formation & end subordinated to him & subjected to him, then the maker set a greater value upon him than them, & gives them to him & for him to be spent for him & therefore he has not made him for them for that would be to suppose them most valuable in the eyes of the Maker. & Secondly; tis manifest in fact that the being of mankind don't subserve to the benefit of the inferiour creatures any further than is just necessary to turn them to his own use & spend them in it

¶we may add to this that the special end of man<kind [xo c]> does not only respect him, as [xo E] <as [c]> consisting in his own happiness as separate from God & as having nothing to do with him or in his own happiness consisting in the enjoyments of the visible world the happiness of the greater part of mankind in their worldly enjoyments is not great enough or durable enough to answer such a supposition as that the end of all things in the creation of the whole visible universe is only that Therefore nothing else remains no other supposition is possible but that mans special end or that which he is made for respects the Creatour or is something wherein he has nextly to do with his Creatour

¶3. If God has made man [xo c] <men[c]> above other creatures with capacities superiour to them for some some [sic] special end that other creatures are not that special end must be something peculiar to them that they are capacitated & fitted for by those superiour faculties Now the greatest thing that men are capacitated for by their faculties more than the beasts is that they are capable of having to do [xo c] <intercourse[c]> with their Creatour as intelligent & voluntary agents they are capable of knowing him & capable of esteeming & loving him & capable of recieving instructions & commands from him & capable of obeying & serving him if he be pleased to give commands & make a revelation of his mind. what business or enjoyment in any measure so distinguishing & peculiar, are men capacitated for by their superiour faculties as this? indeed there is nothing else material that is entirely peculiar & in its nature distinguished men could have done as well and better for any thing else and have been beasts or birds and much better.[xo c] It is a vast difference that God has made between some of his creatures & others that he has made one kind capable of knowing himself & so of loving him & serving & enjoying him surely this is not without some end he that has done nothing in the inferiour world in vain, has not given man this capacity in vain the son has not its light given it without a final cause & shall we suppose that mankind has this light of the knowledge of its [xo c] <their[c]> Creatour without a final cause

¶Thus it is evident that the special end for which God has made man is something wherein he has nextly to do [xo c] <intercourse[c]> with his Creatour as an intelligent voluntary agent Hence the consequence is certain that mankind are subject to Gods moral government for there can be no such thing maintaind as a communication between God & men as between intelligent voluntary agents without moral governmt for in maintaining communication or converse one must yield to the other must comply with the other there must be union of /p./wills one must be clothed with authority the other with submission If God has made men to converse with himself he is not indifferent how he is conversed with one manner of men's behaviour towards him must be agreable to his will and another not & therefore God can't act as indifferent in this matter he can't let man alone to behave towards him just as he pleases &[xo c] therefore there must be moral government God cant be indifferent whether in that intercourse between him & man that he has made mankind for he is respected and honoured or whether he be [xo c] <is [c]> contemned & hated

¶Now as the consequence of the whole I would infer two things

¶I. A FUTURE STATE of rewards and punishments for unless there be such a future state it will certainly follow that in fact God maintains no moral government over the world of mankind. for otherwise 'tis apparent that there is no such thing as rewarding or punishing men according to any visible rule or stated method whatso [xo E] <visible rule, or indeed [E]> <according to any [c]> order or method whatsoever without this there may be desires manifested but there can be no proper laws established, & no authority maintained. Nothing is more manifest than that <in this world [c]> there is no such thing as a regular, equal dispensing <of [c]> rewards & punishments to men according to their moral state in this world [xo c] There is nothing in Gods disposals towards men in this world to make his distributive justice and judicial equity manifest or visible but all things are in the greatest confusion oftentimes [xo E] the wicked prosper and are not in trouble as other men they become mighty in power yea it has commonly been so in all ages that they have been uppermost in the world they have the ascendent [-ce] over the righteous; they are mounted to [xo c] <on[c]> thrones while the righteous remain in cottages And in this world the cause of the just is not vindicated many wicked men have the righteous in their power, & trample em underfoot and become their cruel persecutors: and the righteous are oppressed and suffer all manner of injuriousness & cruelty while the wicked live & reign in great glory & prosperity

¶II. What has been said does invincibly argue a DIVINE RELATION. & that. 1. If God maintains a moral government over mankind then there must be rewards & punishments but these sanctions must be declared. for instance the punishments that enforce God's laws must be made known to suppose that God keeps up an exact perfect moral government over the world of mankind & yet leaves men wholly at a loss about the nature manner degree time place & continuance of their punishment or leaves it only to their guesses or forces [xo c] <for[c]> them to argue it out from the nature of things as well as they can <&[c]> every one to make his judgment according as his own notions shall guide him, is a very unreasonable supposition If moral government be maintained the order & method of government must be visible otherwise it looses the nature of moral government There may be a powerfull disposal as inanimate unintelligent things are the subjects of Gods government without [xo c] <in[c]> a <established[c]> visible declared [xo c] order of government [xo c] but no moral government The order of government serves to maintain authority & <to [c]> influence & rule the subject morally no further than it is visible

¶2. The notion of a moral government of a moral head over a society of intelligent voluntary agents or of a prince & lawgiver & judge over such subjects without a revelation or a declaration of the mind of this head by his word or some voluntary sign or signification in the whole of it is absurd if God maintains moral government over a society of intelligent creatures doubtless [xo E; mg. here] <doubtless there [c]> how absurd is it to suppose that <must be a revelation [c]> there should be converse & moral government maintain'd between the head & subjects when both are intelligent voluntary agents [but (? om.E)] by [xo c] <without [c]> a voluntary communication of minds & expression [of (om.E)] thoughts & intentions between the Head & the members of the society [finis]

¶ 865. IMMORTALITY OF THE SOUL FUTURE STATE. It need not to be looked upon as any objection against men's remaining in being after the death of their bodies that the beasts that are made for men cease to be when they die For tis manifest in fact that man is the end of the rest of the creatures in this lower world This lower world with all the parts of it inanimate vegatative and sensitive was made for an habitation for man during his present state And if man be the end of the rest of the creatures for which the rest were made & to whose use they are subordinated then man is all; he is /p./ instar omnium. The end of all is equivalent to the whole. Therefore there is no need of any thing else to be preserved nothing is lost no part is in vain if the end of all be preserved all is preserved because he is all the rest is only for his occasional use. The beasts subserve to man's use in the present state and then tho they cease yet there [sic] end is obtain'd & that good which is there [sic] end remains still in man. Tho' the tent that was set up for man to sojourn in during his state of probation ceases when that occasion is over surely that is no argument that the inhabitant ceases too

¶And then [xo c] that the beasts are made for man affords a good positive argument for a future state of man's existence For that all other creatures in this lower world are made for man & that he himself should be made for no more than they viz. a short continuance in this world to enjoy the good things of it is unreasonable. [finis]

¶866. EXTREMITY OF HELL TORMENTS. The saints & angels in heaven before whom the wicked will be punished will doubtless have a very great sight of the infinite greatness & awfull majesty of God against whom sin is committed and so of the glorious excellency of that Saviour & his dying love that is rejected by sinners And therefore will have a sense of the horrible evil of sin that is committed against such a God and such a Saviour an evil in it that is answerable to what God says of it in Jer. 2. 12. 13. And therefore if the punishment they see ben't agreable to this sight & sense they have of Gods glory & the evil of sin there will be a visible defect an unharmoniousness [an (om.E] unanswerableness in the things which they see one to another one thing that they behold will tend to depress that idea of Gods majesty that other things tend to raise whereas this punishment is designed to raise their idea of Gods power & majesty to impress it with exceeding strength & liveliness upon their minds & so to raise their sense of the riches & excellency of his love to them Rom. 9. 22. 23. See No 491.

¶When such thoughts as these come into the mind concerning the extreme & everlasting torments of ungodly men in hell "why would the great author & orderer of all things suffer things to come to this Tho' wicked men after they have been guilty of so much sin do deserve it tho' it must be acknowledged that there is a proportion between their sin & their punishmt yet why would he make men that he knew would be so wicked & would deserve & must suffer such things why would he be the author of the work when he knew that his work would come to such a dreadfull issue" It is much to be suspect [sic] that notwithstanding the plausibleness of such an objection the very principal reason of such thoughts arising in the mind is a want of a sense of the horrible evil of sin This disposes us to pity the damned wretch and that disposes /mg./ to look back & reflect upon the Author of his being and orderer of his misery because we hant sense enough of the evil of sin to stir up indignation enough in us against it to balance the horrour that arises from a sense of the dreadfullness of his suffering this makes us pity the sufferer & this raises objections against God. For I don't observe that when I read the history of Antiochus Epiphanes & his sorrowfull end & so of other such cruel persecutors the horribleness of whose practices I have a sense of any such thought [sic; D adds -s] arise [-s or att. period?] I dont find my self then disposed to make any such objections against the Author of their being we see in such instances that there [sic] wickedness is very horrid & that it is willfull & that is enough with us with respect to the justice of the event & its fitness upon all accounts. [finis]

¶ 867. XTIAN RELIGION. Immortality of the soul FUTURE STATE. That this WORLD WILL COME TO END. The natural world which is in such continual labour as is described in the first chapter of Ecclesiastes constantly going round in such revolutions will doubtless come to an end Those revolutions are not for nothing /p./ There is some great event & issue of things that this labour is for some grand period aimed at does God make the world restless to move & revolve in all its parts to make no progress? to labour with motions so mighty & vast only to come to the same place again? to be just where it was before? doubtless some end is nearer approached to by those revolutions some great end is nearer to a being reached [xo c] <an accomplishment [c]> after a thousand revolutions are finished than when there was only one finished or before the first revolution began. The sun don't go round day after day & year after year for no other end but only to come to the same place again from whence it first set out & to bring the world to the same state again that it was in before The waters of the sea are not so restless continually to ascend into the heavens & then descend on the earth & then return to the sea again only that things may be as they were before. One generation of men dont come another go & so continually from age to age only that at last there may be what there was at first viz. mankind upon earth The wheels of Gods chariot after they have gone round a thousand times dont remain just in the same place that they were in at first without having carried the chariot nearer to a journeys end We see it is not so in the lesser parts of the creation that are systems by themselves as the world is a great system & where the revolutions very much resemble those in the great system as in the body of man & other animals the reciprocation of the heart & lungs & the circulation of the blood & the continual circular labours of all parts of the system are not to last alwaies. they tend to a journeys end. see No. 990.

¶Corol. 1. <see No 547.> This is a confirmation of a FUTURE STATE for if these revolutions have not something in another state that is to succeed this that they are subservient to then they are in vain if any thing of this world is to remain after the revolutions of this world are at an end doubtless it will be that part of this world that is the end of all the rest or that creature for which all the rest is made & that is man for if he wholly ceases & is extinct it is as if the whole were totally extinct because he is the end of all he is that creature to serve whom the labours & revolutions of this world are & whom they affect & theref. if he dont remain after the revolutions have ceased then no end is obtaind by all those revolutions because nothing abides as the fruit of em after they are finished but all comes to no more than just what was before any of those revolutions or before this world it self began viz. an universal nonexistence all is extinct & all is as if the world never had been & therefore all has been in vain for nothing remains as the fruit He that is carried in the chariot dont remain after he is brought with so much labour & vast ado to the end of his journey but ceases to be as the chariot it self does.

¶Corol 2. This confirms the divinity of the XTIAN REVELATION which gives this account of things that this world is to come to an end it is to be dissolved that the revolutions of the world have an appointed period & that man the end of this lower world is to remain in being afterwards & gives a most rational account of the grand period design & issue of all things worthy of the infinite wisdom & majesty of God [finis]

¶868. SIGNS OF GODLINESS. SINCERITY. As the Scripture is plain concerning faith that the operative or practical nature of it is the life & soul of it so this is doubtless true concerning all other graces. The Scripture is as plain that tis the operative nature of love (that summ of all grace) that is the most peculiar criterion of the sincerity of it and indeed that wherein the sincerity of it consists. That sense of divine things and [wwxo] and those religious affections are true sincere and saving that reach the bottom of the heart and that gain the heart if the heart ben't gained & given to God there is no sincerity & nothing is accepted for the heart is what God requires and looks at but then only is the heart gained when the will is gain'd but when the will is gain'd the practice is gain'd for the will commands the practice And indeed practice so far as the heart or the soul is concerned consists in nothing else but the acts of the will indeed there are ex-/p./ternal motions of the body but these are no part of the mans practice than those motions are the expressions of his will we dont call the motions of the body in a convulsion any part of the mans practice. [finis]

¶869. DISPENSATIONS. TESTAMENTS. One main reason why vertue was so much more visibly rewarded with temporal rewards under the Old Testament than now and wickedness so much more punished with temporal punishments was that that was a typical dispensation and many of those temporal rewards that were bestowed were types of spiritual and eternal rewards. That outward prosperity was a type of gospel prosperity so was the Patriarchs being defended that none could touch them in their temporal interests so was the advancement of Joseph so was the protection of the children of Israel in Egypt from the temporal judgments inflicted on that land. So were the blessings of the earthly Canaan and living long & prosperously in that land so was the success of the children of Israel against their heathen neighbours the Philistines Moabites Amalekites &c-- so were the remarkeable preservations of David and the glorious victories obtained by him & by Joshua Sampson Gideon &c---- And those outward judgments that were then inflicted on the wicked were many of them typical of spiritual & eternal judgments so was the destruction of the old world by a flood of waters so was the confusion at Babel & dispersion from thence so were the plagues of Egypt & the destruction of Pharaoh & his hosts in the Red Sea so was the destruction of the nations of Canaan so was Sauls being deprived of his kingdom so was the captivity into Babilon & so was the hanging of Haman. [finis]

¶870. HELL TORMENTS THEIR DEGREE That those that suffer them are utterly thrown away of God as to any manner of regard to their wellfare or any mercy or pity towards them see serm on Ps. 18. 35. The 4th motive under the first use. [no date on MS, cerca 1739-40]

¶That G. has no care for the wellfare of the departed souls of wicked men is represented by their dead bodies being neglected that they have no burial. Eccles. [space left] and are drawn & cast forth & lie exposed by day to the heat & by night to the frost & to be eaten of dogs & the fowls of the air & to rot & sting<k> & be eaten of worms. See many places. [finis]

¶871. That the SAINTS IN HEAVEN are acquainted with what passes in the church on earth and share in its prosperity is very manifest by Math. 5. 5. compared with several passages in the 37. Psalm. When X makes that promise Math. 5. 5. Blessed are the meek for they shall inherit the earth what he has a chief respect to is the prosperity of the church on earth after the overthrow of Satans visible kingdom as is confirmed by the 37. Psalm as v. 8.9.10. Cease from anger & forsake wrath fret not thy self in any wise to do evil for evil doers shall be cut off but those that wait on the Lord they shall inherit the earth for yet a little while and the wicked shall not be yea thou shalt diligently consider his place and it shall not be but the meek shall inherit the earth & shall delight themselves in the abundance of peace this evidently refers to the glorious times of the gospel when the enemies of Gods people shall be cut off & the kingdom shall be given into the hands of the saints of the most high God & they shall delight themselves in the abundance of peace this was in some measure fulfilld in Solomons reign which was to be indeed in a very little while, but this was but a type or shadow of the other Ps. 72. 7. in his days shall the righteous flourish & abundance of peace so long as the moon endureth this is the abundance of peace spoken of in the 37 Psalm & this has undoubtedly a chief respect to what shall [be (om.E)] in the glorious times of the gospel church. But those promises of those glorious times on earth especially that in the 5 of Mat would never be made for the encouragemt of the meek in those days & in all ages if they were to have no share in that prosperity on earth. {Prov. 2. 21.22. For the upright shall dwell in the land & the perfect shall remain in it But the wicked shall be cut off from the earth & the transgressours shall be rooted out of it.} {later add} [finis]

¶872. UNPARDONABLE SIN. why the SIN AGAINST THE HOLY GHOST is made so. There are two ways that men may go far in sin or that wickedness may increase, viz in the degree of particular acts of sin & 2 in the number of acts & long continuance in sin now 'tis fit that sin should have limits set to it both ways that tho' the grace of God be exercised towards sinners yet in such a way as [to (om. E)] bear with sin without any limits at all. tis fit that there should be limits to Gods forbearance with respect to mens going on in sin or continuing to repeat acts of sin that there should be some limits or other, [so A; others?] beyond which God wont bear with men or offer pardon of sin any longer these limits are the limits of mens lives so likewise tis fit that there should be some limits set to Gods forbearance the other way viz with respect to the length that men may go in sinning in the degree of heinousness or malignity presumption & contempt in sinning, that God should appoint some certain limits beyond which he will not offer them pardon . The end of setting limits to both is the same viz. to be a check on mans presumption on divine mercy [finis]

¶873. <see 462.> Concerning THE PROFESSION PERsons ought to make explicitly when they come into the visible church as acting for themselves with the understanding of adult persons. They ought to promise to walk in a way of obedience to all the commandments as long as they live. Nehemiah 10. 28. 29. Ps. 119. 106. v. 57. Exod. 19. 8. & 24. 3.7. Deut. 26. 16.17.18. 2 Kings 23. 3. They ought to vow to serve the Lord with all their heart & all their soul, 2 Chron 15. 12.13.14. They should profess to give themselves up entirely to Christ & to God through him Deut. 26. 17. This is the notion of a covenant between God & his people & this is the very design of the seals of that covenant. particularly a being baptized in the name of the Father Son & Holy Ghost implies a professed giving up of the person baptized to the Father Son & Holy Ghost next p.

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¶They ought to profess repentance of sin because their very baptism the ordinance by which they enter into the church does especially signify it--their being washed implies their acknowledgement of their pollution and their abhorence of it & their renunciation of it therefore they ought to acknowledge their humiliation their sense of their exceeding pollution as they are by nature & out of X and their utter insufficiency for their own cleansing & their faith in Xs blood alone for their being washed with water in his name signifies this implies such a profession what is signified in the action or ordinance, by which they enter into the church ought to be professed in words thus when people came to John to be baptized they came confessing their sins manifesting their humiliation for sin. in Acts 2. 38 the Apostle Peter says to the Jews Repent & be baptized,[E's line] which shews that repentance is a necessary qualification to baptism and therefore this qualification ought to be visible or professed before the officers of the visible church admit them to baptism. so Baptism is called the baptism of repentance

¶So when the Jews that returned from captivity entred publickly into covenant it was with confession or publick profession of repentance of their sins. Nehem. 9. 2. [1 line-sp. vacant]

¶This profession of repentance should be a professing including or implying a profession of conviction that God is just in our damnation Nehem. 9. 33. together with v. 38 [A;37?] & the beginning of the next chapter [ next p.] [E's brackets] [1 blank line-sp.]

¶The precise example of former times is not a rule for tis proper that those [sic] things that are explicitly mention'd in the profession & covenant are to be varied according to the different times & circumstances of the church at some times tis a great deal more necessary that some particular duties should be promised and some particular doctrines explicitly professed in order to our charities embracing & resting in a person as one of our society, than at at [sic] another that which which [sic] would be very necessary at some times & in some circumstances of the church would not be at all necessary at other times. Thus the circumstances of the chh in Nehemiah's time made it requisite that in the peoples publick covenant besides a general promise of obedience that they should mention some particular commands that they would obey & sins that they would avoid as not giving their daughters to the people of the land, &c-- See Nehem. 29. 30.31.32. &c-- /p./

last p.] [E's bracket] It should include a profession of a sense of the exceeding sinfull miserable condition we are in by nature. Deut 26. 5. [2-3 line spaces blank]

¶They should profess their faith in Jesus Christ including a credible profession of the Christian religion for the notion of baptism is a rite of initiation into the Christian religion & their being baptized in the name of Christ signifies this. And they ought to profess sincere real faith or an hearty embracing Christ & reliance upon him as the Saviour. Thus Philip in order to baptizing the eunuch required that he should profess that he believed with all his heart. They appeared gladly to recieve the word. Acts 2. 41. That the primitive Christians professed their faith in Christ when baptized is evident, by Acts. 19. 4.5. They should profess their faith in Xs righteousness see Isai 45.23.24.

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¶Doubtless there is a need of a profession of all that to be made in order to baptism that baptism signifies & seals. for baptism when applied to a visible Christian dont signify more to be in that person than is visible in him. Therefore there ought to be a profession implying a profession of being buried with Christ & rising with him. there ought to be a profession of conversion, a profession of dying to sin, dying to the law & to the world. & a believing in Christ & being new devoted to him [one l-sp. vacant]

¶Such were the circumstances of the Christian church in the Apostles days, that so explicit & particular a profession was by no means necessary in order to charity as is in the ordinary state of the Christian church in countreys where Christianity has been long & universally established & is recieved by education & tradition from our ancestours & upheld by universal custom & by both civil & ecclesiastical authority. in those circumstances only separating from the world of mankind in making an open general profession of the Christian religion with a general repentance of their former state & life of sin & so appearing henceforward to join with Xtians gave greater ground for a publick charity than a very particular profession now does. Nor is it to be supposed that in those brief accounts we have of the profession they that were baptized made that we have a relation in full of all that they explicitly said or declared

¶all that is any [way (om.E)] implied in real vital Xtianity need not be professed but it looks as tho' as much as is expressly signified in baptism the appointed rite of initiation or entring into the Christian church ought in the ordinary circumstances of the church to be expressly professed.

¶The professions made by the chh of Israel when they first entred into covenant & after great declensions & departures when they returned to God are proper to direct us for they made such a profession as a people coming out of a state of sin into union with God but this we all do in baptism. 'Tis more fully reveald under the gospel that we all are by nature in a state of sin as well as the heathen that were looked upon so of old & Israel in its times of outward visible corruption & therefore it seemd John preached the baptism of repentance saying to the people think not to say to your selves we have Abraham to our father now teaching them that in thems. they were in a state of sin & needed repentance & washing from sin tho they were the children of Abraham they needed baptism as well as the proselytes that turned to G. & came into union with him from among the heathen that used to be baptized before.

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¶ last p. Swearing to God and swearing by his name by which seems to signify a solemnly giving up themselves to God in covenant & vowing to recieve him as their God to obey & serve him & entirely to give up themselves as his people, is spoken of as a duty to be performed by all Gods visible Israel. Deut. 6. 13. & 10. 20. Ps. 63. 11. Isai 45. 23. 24 I have sworn by myself the word /p./ is gone out of my mouth in righteousness & shall not return that unto me every knee shall bow every tongue shall swear surely shall one say in the Lord have I righteousness & strength even to him shall men come compared with Rom 14. 11. and every tongue shall confess [E's line] to God & Philip 2. 10. 11.--- Every knee should bow ---- & every tongue should confess that Jesus is Lord. Isai. 65. 15.16. Isai. 19. 18. In that day shall five cities in the land of Egypt speak the language of Canaan and swear to the Lord of hosts Zeph. 1. 5. And them that worship the host of heaven upon the house tops and them that worship & that swear by the Lord and swear by Malcham the the [sic] original according to the ordinary signification of the prefix is swear to the Lord and swear to Malcham Isai 48. 1. 2. Hear ye this O house of Jacob, which are called by the name of Israel and are come forth out of the waters of Judah which swear by the name of the Lord and make mention of the God of Israel but not in truth nor in righteousness. For they call themselves of the holy city. & c --- Hosea. 4. 15. Jer. 4. 2. & 5. 7. & 12. 16. The marriage covenant is mutual but God speaking of his marriage with the church of Israel says, Ezek. 16. 8 yea I sware to thee & entered into covenant with thee & thou becamest mine Ps. 63.11. Hosea 10. 4. where in our translation it is swear by the name [E's line] the prefix in the original is which Mr Henry says may well be rendered to the name.[E's line] or if it be rendered swear into the name it as naturally according to SS. language signifies entring into the covenant with God by solemn vows.

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¶Tis evident that Xtians being faithfull to their covenant which they have obliged thems. by entitles em to heaven. & this supposes that in their covenant they profess those things that are the proper qualifications & conditions of glory. Rev. 2. 10. [3-4 line-spaces blank]

¶So they that swear the L. liveth in truth & in righteousness are spoken of as truly godly. i.e they that are sincere in the profession they make as Gods visible people. which supposes that the things which they profess are true godliness. otherwise their profession might be sincere without their being truly godly. [2-3 line-sp. blank]

¶ Isai 44. 5 One shall say I am the Lords and another shall call himself by the name of Jacob, and another shall subscribe with his hand unto the Lord and sirname himself by the name of Israel. The profession here spoken of is a profession consequent on conversion & that which shall be the fruit of a glorious work of the Spirit of God in converting sinners as is evident by the two preceeding verses [finis]

[Rest of the MS p. is left blank for later additions]

¶874. COVENANTS TESTAMents. The prophecies of the Old Testament concerning the glorious times of the gospel shew plainly that the way of acceptance with God & the CONDITIONS of SALVATION are the same under the gospel as they were under the Old Testament <see B.9. p 890 &c.> See Isai 59. 20. Deut 30. & 10. first verses Levit. 26 40 &c-- Num. 5. 7. &c-- 1 King 8 33 &c-- Jer. 32. 37 &c-- Ezek. 11. 19.20.21. Isai 56. & the 7. first verses. & chap58. 13.14 [xo E] Isai 58. 6. to the end compared with the beginning of chap. 56. Isai 33. 15.16.17. with the rest of the chapter. Isai 35. 8 Isai. 48. 16. to the end. Isai. 50. 10. Isai 51. 1.2.7. with the context Isai 55. 7. Isai 64. 5. Isai 66. 2.5. Ps. 2. 11. Ps. 68. 21. Ps. 97. from the 7. to the end Jer. 3. 12 &c-- Jer 4. at the beginning. Jer. 12. 14. to the end compared with chap. 11. & the 7 first verses. Jer. 31. 18.19.20. together with the rest of the chapter. Ezek. 11. 19.20.21. Ezek 36. 25---33 compared with Deut. 9. 4.5.6. &c-- Ezek. 37. 23. Zech. 6. 15. Zech. 8. 16.17.18.19 with the rest of the chap

¶By the book of Psalms, which is applied & made use of in the New Testament as the language of X & the Christian church, & was made use of in the publick worship in Christian assemblies from the beginning of the Christian church it is evident that the qualifications of the godly & the way of their acceptance with God, and admission to his favour & the fruits of it are the same now under the Christian dispensation as of old in David's time: otherwise but little of the language of that book can be [xo E] now be made our language to God or is applicable to our state

¶The way of acceptance with God and salvation was also the same before the giving of the law by Moses as appears by what the <apostle[c]> paul says of Abraham Rom 4. & Gal. 3. & James in the 2 chap. of Jam. [¶? c 1 line-sp. left betw; for refs?]

And not only those who had Abraham's covenant entail'd to them as appears by the beginning of Heb. 11. & jam. 2. 25. & Job. 22. 21. 23. &c-- & v 29. & chap. 11. 13.14.15 &c-- chap. 33. 23. & chap 19. 25. &c-- & 4. 6.

¶In that they went to heaven,[E's line] it appears that there was the same way of acceptance with God as for us. For heaven is <given[c]> only by Christ, the Lord from heaven. But the saints of the Old Testament went to heaven as is very plain for hereafter shall the wicked professours see Abraham & Isaac & Jacob & all the prophets in the kingdom of God. Lazarus when he died was carried by angels into Abrahams bosom some of them were translated that they should not see death and that they went to heaven is exceeding<ly[c]> plain by many passages in the 11 chap. of Hebrews, & by many passages of the Old Testament Moses & elias appeared with Christ in the Mount of Transfiguration the holy apostles & prophets are called upon to rejoice at the destruction of AntiX. Rev. 18.20.

'Tis exceeding<ly[c]> plain & evident by Mr Lockes Notes on Gal. 3. 16.17.18.

See SS. B. 3. No 421.422. see next p.

¶875. add this to Num. 862. HUMILIATION. WEANEDNESS from the world both are signified by the cross of X that hypocrites are said to be enemies to Men are enemies to the cross of Christ through pride they despise a crucified Saviour one that suffered such disgrace, & humbled himself so low Christ crucified was to the Jews a stumbling block & to the Greeks foolishness. So men through selfrighteousness are averse to deep humiliation & renunciation of their own dignity this is to be crucified with X. So they are enemies to the cross of X as they are unwilling to deny & cross their worldly carnal inclinations & they wont comply with sufferings for his sake. the world by the cross of Christ is crucified to them & they to the world

¶In these two things consists a being made conformable to Xs death. a dying with X that we may live with him a being made conformable to him in his being like a corn of wheat that falls into the ground & rises more glorious. See John 12. 23.24.25.26. The hour is come that the Son of man should be glorified---- Except a corn of wheat &c------He that loveth his life shall loose it &c----. If any man serve me let him follow me and where I am there shall also my servant be [finis; 6-7 line-sp. blank at bottom of MS p.]

[MS p. "115" (beginning"

Between Nos. 875 and 876.]

¶ See last p. N. 874. Tis exceeding plain by the whole 11 chap of Heb. especially v. 2. & 39. compared with other places which shew the purport of such expressions as Acts 6. 7. &10. 22. & 22. 12. 1 Tim. 3. 7. 3 Joh. 12. 'Tis also more especially plain by v. 4.5.6.7.14.15.16.31.33. See also Heb. 3. 7.8.9.18.19. & chap. 4. 1,2,3,6,11. Hab. 2. 4. compared with Rom. 1. 17. & Gal. 3. 11 & Heb. 10. 38. Job calls X my Redeemer Job. 19. 25 Tho' he was an old Testament saint 1Cor 10. 1---12. Rom 10. 6.7.8. Heb. 13. 5. Isai. 55. 3. compared with act. 13. 34. [3-4 line-sp. blank]

The Old Testament saints shall be among those that shall rise from the dead at the day of judgment as appears by Job 19. 25. & Math 22. 31,32 & by the prophecies of the ressurection in the old Testament as understood by the Jews in X time which X evidently countenances Math. 22. & Luke 14. 14. John 11. 24. & by the Apostle Paul, Act. 23. 6 & 24. 15, 21. Heb. 11. 35. But this makes it evident that they all receive [sic; wr. over c] eternal life only by X: for the Apostle speaking of the ressurection of the just says, as by man came death so by man came the ressurection of the dead & as in Adam all die so in X shall be made alive See also John 11. 24.25. and all the righteous that shall stand before the judgment seat of X are those & those only that are written in the book of life of the Lamb slain: as is evident by Rev. 20. 15 compared with chap 21. 27. & 13. 18. [2-3 line-sp. blank; next entry prob. later]

¶There is the same Mediatour under both old Testament & new. see Turret. vol. 2. p 213.

¶876. JUSTIFICATION. OBEDIENCE. how the condition of Justification <Love &> Obedience <& holy practice> may be considered two ways either as tis a giving to God as the great Object and End of all and so giving all to him or as a coming uniting & adhering to him as the great Fountain of all to recieve all from him. Considered the first way it is the condition of the first covenant. considered the second way it is the condition of the second covenant They are the same acts of obedience that contain both these for in true obedience God is respected as the Alpha & the Omega both the fountain & the object the beginning & the end. Obedience considered in both these ways is now to be performed & is the way to happiness by the covenant of grace. Considered the [wwxo] the second way it is the con proper condition of justification considered the second way it [wwxo] it has vertue consequent on justification to entitle to eternal rewards promised in Christ Jesus

¶Obedience in the Psalms & other places is very often spoken of [xo w. other words] under the second consideration viz. as an adhering to God as the allsufficient fountain of all to recieve all from him. see No. 861. & 1030. B. 5. [finis]

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¶877. JUSTIFICATION. NA FITNESS. NATURAL & MORAL. <see 831>

1. None say there is no more natural fitness in faith to be appointed by God as that by reason of which God will look upon a person as being in Christ and so entitled to those things that are his than in any other grace for those divines that say, it depends meerly on Gods sovereign constitution yet will say that there appears a great deal of Gods wisdom in this constitution in appointing faith rather than other graces because the nature of faith is such , say [they (mg. here; om.E)] that it does recieve X it is that instrument by which it lays hold on X as Mediatour it is that act of the soul by which it looks hither for justification and depends here alone it is that which abases man & renounces our own righteousness and exalts the Redeemer & ascribes all the glory to him & the like.

¶I would enquire of any person whether or no he dont suppose, that it is fit in it self that it should be required of a creature that is capable of act & choice that he should by his act & choice yield to accept of & close with the offer of Christ as his surety & representative in order to X being looked upon as his. or in other words whether there bent a natural fitness in this & then if this be allowed then I would enquire further whether or no it bent rational to suppose that God has actually required of them that they should thus consent & accept of the offer of X in order to his being looked upon as theirs for that reason because it was fit to be required. When we see and allow that what God does is fit to be done & that it would not have been fit to have done otherwise how strange is it that it [wwxo] any should scruple to suppose that God did it for that reason because it was fit & suitable. When it is acknowledged that Gods wisdom does actually appear in doing a thing in that way & with those requisites with which it was in its own nature <wise> suitable to [be (om.E)] done and without which it would not have been suitable to [be] done , where is the absurdity of supposing that he did it for that reason becaude it was wise & fit to be done.

¶If those that say that faiths being that by which we are looked upon [as (om.E)] in Christ is owing entirely to the sovereign constitution of God If they by a sovereign constitution mean a constitution of his absolutely free grace, without any obligation by faith or moral inducement in faith then I entirely join with them. But if they mean that faith was appointed to be that by which we should be looked upon as in Christ by Gods arbitrary constitution in that sense that it was by a constitution without any guidance of divine wisdom directing to that which was fit & suitable to be done, & assert that Gods pitching upon the souls accepting Christ and active unition with him was not at all because it was a more naturally fit & suitable requisite of being looked upon as united to him than any thing else but only because it was his pleasure to appoint this to be a requisite then it is an absurd assertion & that the contrary supposition does in the least degree or in any respect whatsoever detract from the absolute freeness of Gods grace in justification I wholly deny [finis.]

[Again, a slight testiness, as in prev. no. on this. N.B. that this hits at the same probl. as is in E's concept of law, the "constituted identity" and whole fitness motif.]

¶878. add this to 810 THE BOOK OF JOB. why inserted into the canon of the Scripture. Agreable to this design of the book and the more to fit it for this use there is often therein mention made of the wickeds oppressing the righteous and of the end of such oppressours & the happy deliverance & succeeding prosperity of the righteous. [finis]

¶879. HUMILIATION. That an actual conviction that that very punishment which men are exposed to by sin is just & righteous is not necessary in order to true conversion is evident, because there is no such thing as an actual conviction of the justice of such a certain punishmt of such a degree without an actual idea of that punishment in so great degree a man has not actually the trial whether he will actually approve of the degree of punishment unless he can look upon it & see it, or some way have it in view he has no opportunity for an actual approbation & acquiescence in it as just without this but we are all infinitely far from having an idea of it in full as it [sic?] or having our thoughts rise to the full degree of its dreadfullness those who have the greatest idea have but an infinitely little in view & all that they actually see or have a sense of as just is only that misery that in some respect or other they have actually a sense [of (om.E)] For it is absurd to say any has a sense of that degree of dreadfullness of misery as just which degree of dreadfullness of misery they have no sense of at all

¶Therefore it must be that all that is necessary is that a person should have that spirit in them a spirit to condemn themselves & justify God a disposition in them that tends & works that way to cause him to acquiesce in the threatend punishment of sin as just & righteous and that this disposition should be manifest in the acts of the mind. Not but that those that have that disposition in them might have it overcome if God should let into the mind a ten thousand times greater degree of sense of the dreadfullness of the misery of hell than ever yet has been given unless God also at the same time should also let in more of that disposition or grace or should increase the souls sense of the evil of sin in proportion. They that have the greatest actual conviction or sense of the justice of damnation what they actually have a sense of the justice of is not that dreadfullness of punishment which really will be but only that dreadfullness of punishment which they have in [wwxo] in some respect or other in their idea or sense And there is not the most convinced person upon earth but what if he had his sense of the dreadfullness of hell increased as it might be the temptation would be too great for him without a proportionable increase of a sense of the evil of sin. [finis]

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