884 G gave much of his moral law by implication to Adam even through the original obed and threatenings and then punishments. Adam taught it to his descendants. Moses had to give it more specifically bec by that time sin had obscured much of it: "there were in that time many revelations made to eminent men in the church, as to Noah, Abraham, Isaac, Jacob, Job, Elihu &c-- that did imply that such and such moral duties were the will of God, but not as giving forth expressly a revelation of a rule but as referring to a rule already given, and known, and now standing forth in the law written on mens hearts. And indeed so does the revelation that was given to Adam even in /p./ that very command of not eating the forbidden fruit, and the threatning annexed it presupposes the sum of the law of nature to have been already established and known by Adam, viz. that man owed God a supream and perfect respect, and to be regarded above all other things and that he ought to be entirely subject to him, and to improve his faculties, and Gods good creatures that were given him only in a way agreeable to the will and designs of the Creator of all; and that if he refused, he deserved to be destroyed by his Creator Adam saw by this revelation that if he failed of a suitable love and honour towards him, and respect to his will that God would highly resent it and cast him out of his favour. If the law of nature as written in the hearts of men both in its precepts and penalties was sufficiently plain from Adam to Moses without an express revealed law, was sufficiently plain[prob. xo cop, check MS] to be the rule of righteousness or <of[ed]> God's moral government of mankind, and of his own church, after the law of nature had been so exceedingly obscured and blinded by that great blindness and stupidity that had been introduced upon the minds of men by the great power of sin and spiritual darkness and death how much more was it sufficiently plain as written on the heart of Adam who was created in knowledge after the image of him that created him without one deceitful lust to blind his reason and conscience and <with[ed]> the Spirit of God dwelling in him as a principle of perfect holiness to enlighten him, indeed the world had their rule of obedience from Adam to Moses not meerly by the light of nature as it was in them, but had it partly by tradition from Adam which they might have well delivered for a time by reason of the long lives of Adam and the other Patriarchs and one reason why God gave express /p./ revelation of the law about Moses's time seems to have been that then the world began to be at such a remove from Adam, that the light they had by tradition from him began to grow obscure, and to be wore out, but this confirms that Adam had it himself with great clearness. The apostle speaks of this law of nature written on the hearts of men with its sanction or threatning made known with sufficient clearness to condemn men and bring on death not only after it had been obscured by the fall and with the help of tradition from Adam in the first ages of the world, but even many ages after among the heathen where sin and Satan and a barbarous education had actually prevailed to obliterate the light of nature to a very great degree indeed therefore surely it was plain enough to have justly brought on condemnation and death on Adam in all his light and perfection.

persons were saved by Christ before that /p./ from the beginning of the world, the apostle <speaks[ed]> of the covenant of grace being made with Abraham long before the giving of the law by Moses and the Patriarchs were saved by faith in Christ see No. 874. but this was not but by virtue of the law of nature, the law written on the/mg./ <heart,[ed]> referred to and presupposed in those occasional revelations that were given before Moses seeing this law was especially most plainly written in the heart of Adam so was that curse annexed.

And if no other rule was explicitly mentioned and revealed to Adam but that of abstaining from the forbidden fruit the reason of it doubtless was that there was no need of it, the reason of explicitly revealing God's will in that positive precept concerning the tree of knowledge was that God's will in that particular was not known before and could not be known without; but the other law was fully known already, and might well be presupposed as it was already extant. And it may be observed that God in many precepts of scripture that were given after the fall of man seems to presuppose some thing to be known already that was known only by the light of nature.

888 Xn rel- Even the wiser heathen were sensible that mans happiness did not lie in worldly prosperity

891. XTIAN RELIGION PROPHECIES OF THE MESSIAH

894. COVENANTS. PERFECTION IN HOLINESS. ADAMS INNOCENCY & GOSPEL HOLINESS COMPARED

¶ Tho holiness or the spiritual image of G. be in its principle & habit the same yet the circumstances men may be in & the different relation to God & different manner of Gods dealing with us & discovering himself to us & the work he appoints us & the views & exspectations [sic] that are given us & pursuits that are appointed us the exercises of it may be most diverse So gospel holiness differs greatly from the holiness of man in innocency man had the Holy Ghost then as the Spirit of God but now he must have it as the Spirit of the Son of God the Spirit of a Redeemer a Mediatour between God & us and a spiritual Husband &c--. A man now in order to a being perfectly holy or coming up to his duty now must be vastly more holy must love God in an unspeakeably higher degrees [sic] than he need [sic] in order to perfect sinless holiness in his first estate because in perfection of holiness is not only to be considered the capacity of our nature but the manifestations God gives us of himself & the obligations he lays us under. Then a man is perfectly holy when his love to God bears a just proportion to the capacities of his nature under such circumstances with such manifestations as Gods makes of his loveliness & benefits that he recieves from him &c-- a creature of the same capacity can see more of Gods loveliness under some circumstances than others Adams /p./ perfection in holiness did not render utterly impossible that he should love God more let God make what further manifestations of himself he would or whatever further obligations he might recieve from God Tis probable that some Christians have had higher exercises of love to God than ever our first parents had & yet were exceeding far from sinless perfection which they had The occasion we have to love God now is infinitely greater than that which they had. Tis probable that some Christians have had higher degrees of spiritual joys than ever Adam had

¶ There were many things were innocent in Adam in his circumstances that would be exceeding sinfull in us Adam might be earthly minded in a sense wherein it would be corrupt & abominable in Christians to be. [finis]

[this is extraordinary. It shows beyond doubt that E had a very developmental view of religion, one wherein man's obligations are relative to the degree of rev given him.]

 

 

 

 

 

 

[From the beginning of the entry to top of p. 143, transcription taken from Andover copy of Miscellanies.]

¶ 884. COVENANT MADE WITH ADAM. Mr. Dickinson supposes, viz that the whole covenant that God made with Adam was this, that if he eat the forbidden fruit he and his posterity should die if not they should live without any regard to his obedience to any rule of the laws of nature or any other command whatsoever. against which there is this objection, if this be the sum total of the covenant, then the implicit promise of confirmed and eternal life was made on that sole condition, or it was implied in what God said, that if he only obeyed that one precept he shall live and have his favour forever and <it[ed]> might be challenged upon that alone. for as Mr. Dickinson supposes and plainly shews Adam had an implicit promise in the covenant that God made with him there was a promise of eternal life, in case he sinned not implied in what God said to him. So that if he had not sinned he could doubtless by God's covenant have claimed life otherwise there was no covenant at all for the scripture notion of a divine covenant implies a promise of life, but there was a covenant made with Adam <,as[ed]> appears by Hosea 6. 7 "But they like men have transgressed the covenant there have they dealt treacherously against me" And what is said of the tree of life, seems to shew that there was a promise of life, on obedience, and that there was a promise of a glorious life to obedience is further evident from Rom. 3.23 "For all have sinned, and come short of the glory of God" which implies that there was a glory that God offered in case he had not sinned Math. 19. 17. Levit 18. 5. Ezek. 20. 11. Rom. 6. 23. And doubtless that which this promise was made to was the condition of the covenant. this is as evident as it is that the promise of life was /p./ made and therefore if the implicit promise of life was not made on that sole condition, his forbearing to eat of the forbidden tree then it follows that that is not the whole condition of the covenant. But there was no implicit promise made to that only so that Adam if he had obeyed he could have challenged it from thence only, whatever else he had done or neglected. If Adam had during the time of his probation risen up in rebellion against God in some other way as the angels nothing that God said to him implied any promise that he would not punish him and cast him out of favour for it, and undoubtedly he would have had sufficient reason to expect that he would have cast him out of favor for it if he had so done, though he had never eat of the forbidden fruit. His saying "in the day that thou eatest thereof thou shalt surely die" did not imply, that he would not <punish him if he did thus rebel; though indeed it did imply that he would not punish him if he did not sin. If a master forbids a servant such a thing, and threatens to punish him if he does it his threatning may well be supposed to imply that he will not punish him if he does not offend him but it does not imply that he will not punish him if he forbears only that one offence.

¶ But Mr. Dickinson says "God had determined not to suffer Adam to fall into any other transgression." To which I answer, if he did determine this God had not promised it, nor revealed it to Adam, and his threatning that he should die if he eat the forbidden fruit, does not imply a promise that he should live if he did not unless there was a promise that he should commit no other offence, or at least unless he knew that God had determined that he should not Adam could /p./ not challenge <eternal life [ed]> only for not eating the forbidden fruit if his rebelling against and casting off his Creator some other <way, [ed]> would have deserved death and he knew it, and God had not either explicitly or implicitly promised him that he should not turn enemy to God some other way. If Adam had so done he needed no explicit threatning of God's curse in order to his being justly exposed to it any more than Cain or Ham, or any other of his wicked posterity that exposed themselves to God's wrath by actual breaches of the moral law before the moral law and <that> we have no more reason to suppose had an explicit prohibition and threatening annexed than that Adam himself had we are not told of any that Adam <had, [ed]> neither are we told of any that they had. and it seems to be plainly intimated and fully implied by the apostle that the world of mankind had not the moral law standing forth as a rule in any explicit revelation as a rule to men until Moses Rom. 5. 13,14. "For until the law sin was in the world: but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adams transgression, who is the figure of him that was to come." Here it is evident that the apostle by that expression "until the law," means until the law was given in an express revelation and it also appears by the following expressions that this was not until Moses. Indeed there were in that time many revelations made to eminent men in the church, as to Noah, Abraham, Isaac, Jacob, Job, Elihu &c-- that did imply that such and such moral duties were the will of God, but not as giving forth expressly a revelation of a rule but as referring to a rule already given, and known, and now standing forth in the law written on mens hearts. And indeed so does the revelation that was given to Adam even in /p./ that very command of not eating the forbidden fruit, and the threatning annexed it presupposes the sum of the law of nature to have been already established and known by Adam, viz. that man owed God a supream and perfect respect, and to be regarded above all other things and that he ought to be entirely subject to him, and to improve his faculties, and Gods good creatures that were given him only in a way agreeable to the will and designs of the Creator of all; and that if he refused, he deserved to be destroyed by his Creator Adam saw by this revelation that if he failed of a suitable love and honour towards him, and respect to his will that God would highly resent it and cast him out of his favour. If the law of nature as written in the hearts of men both in its precepts and penalties was sufficiently plain from Adam to Moses without an express revealed law, was sufficiently plain[prob. xo cop, check MS] to be the rule of righteousness or <of[ed]> God's moral government of mankind, and of his own church, after the law of nature had been so exceedingly obscured and blinded by that great blindness and stupidity that had been introduced upon the minds of men by the great power of sin and spiritual darkness and death how much more was it sufficiently plain as written on the heart of Adam who was created in knowledge after the image of him that created him without one deceitful lust to blind his reason and conscience and <with[ed]> the Spirit of God dwelling in him as a principle of perfect holiness to enlighten him, indeed the world had their rule of obedience from Adam to Moses not meerly by the light of nature as it was in them, but had it partly by tradition from Adam which they might have well delivered for a time by reason of the long lives of Adam and the other Patriarchs and one reason why God gave express /p./ revelation of the law about Moses's time seems to have been that then the world began to be at such a remove from Adam, that the light they had by tradition from him began to grow obscure, and to be wore out, but this confirms that Adam had it himself with great clearness. The apostle speaks of this law of nature written on the hearts of men with its sanction or threatning made known with sufficient clearness to condemn men and bring on death not only after it had been obscured by the fall and with the help of tradition from Adam in the first ages of the world, but even many ages after among the heathen where sin and Satan and a barbarous education had actually prevailed to obliterate the light of nature to a very great degree indeed therefore surely it was plain enough to have justly brought on condemnation and death on Adam in all his light and perfection.

¶ If Adam had committed any other offence that his conscience told him was an opposition to God, and going contrary to his will his conscience would have condemned him, and he would have felt in his heart forebodings of the punishment he would naturally have expected that God would cast him out of his favour as much, and much more than the thoughts of the heathen when they violated the law written in their hearts sentenced them to destruction.

¶ That saying in Deuteronomy "Cursed is every one that continues [not] in all things contained in the law to do them," was in force before it was written in the law of Moses, even from the beginning of the world as is evident because by the testimony of the apostle it was that curse chiefly that made the satisfaction of Christ necessary, but persons were saved by Christ before that /p./ from the beginning of the world, the apostle <speaks[ed]> of the covenant of grace being made with Abraham long before the giving of the law by Moses and the Patriarchs were saved by faith in Christ see No. 874. but this was not but by virtue of the law of nature, the law written on the/mg./ <heart,[ed]> referred to and presupposed in those occasional revelations that were given before Moses seeing this law was especially most plainly written in the heart of Adam so was that curse annexed.

¶ Though no particular punishment [sic] were expressly threatned to Adam for violating any of the laws of nature yet that is no argument that a proper punishment would not have been executed for it; God might inflict punishments not expressly threatened as he inflicted a peculiar punishment on Eve for her tempting Adam to sin.

¶ The precept of not eating the forbidden fruit was not the only nor yet the main rule given to Adam for his obedience, but his main rule was that great rule of righteousness written in his heart when God first made him, which it must be supposed that he knew sufficiently before God gave the positive precept otherwise when God did give that precept Adam would have been at a loss whether he ought to submit to it or not, for this could be known only by the law of nature the sum of which is that God is to be fervently regarded and loved, and his will to be universally complied with, and this was the grand rule given to Adam, and the command of not eating the forbidden fruit was only given to try whether he would keep God's commands or no, to try whether he would be obedient to the law of nature, or moral law. As the moral law was the grand law given to the children of Israel in the wilderness and is often called THE LAW, [large letters] and is spoken of as /p./the law given to them, & the time of the giving of the ten commands is spoken of as the time of the giving the law, [cop's line] as if that had been the whole of the law given, and indeed it was vertually so, and all those ceremonial laws that were added, were only for the trial of their obedience to the great rules of this law, as particularly "thou shalt have no other gods before me" &c-- It was to try whether they would keep that moral law, the rules of which required that they should love God with all their heart, with all their souls and with all their mind, and all their strength, and regard his authority and glory, and submit themselves wholly to him, and yield themselves up to him, and obey and serve him as their God.

¶ And if no other rule was explicitly mentioned and revealed to Adam but that of abstaining from the forbidden fruit the reason of it doubtless was that there was no need of it, the reason of explicitly revealing God's will in that positive precept concerning the tree of knowledge was that God's will in that particular was not known before and could not be known without; but the other law was fully known already, and might well be presupposed as it was already extant. And it may be observed that God in many precepts of scripture that were given after the fall of man seems to presuppose some thing to be known already that was known only by the light of nature.

¶ If Adam had cast off his Creator in any other way against the law of nature, he must have expected to be cast out of God's favour and that God would become his enemy and he must as naturally and with as much reason have expected therein to have suffered as the publick head of his future posterity as when he had eaten the forbidden fruit. If the law was written in his heart, and was as /p./ plainly made known to him with it<s sanction; [ed]> why should he not expect death for himself and his posterity, as well in this case as in the other? The manner of God's dealing with him would have lead[xo ed] him to such an expectation. it is evident that he recieved the honour and happiness of his state by a grant, or blessing from God as a publick head when God had made man he blessed him Gen 1. 27.28.29.30. "So God created man in his own image; in the image of God created he him; male and female created he them. And God blessed them; and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein their is [sic] life. I have given every green herb for meat: and it was so." This blessing was evidently pronounced upon him as a publick head, and [JE MS begins at this point] undoubtedly, Adam recieved the promise of eternal life sealed by the tree of life as a publick head. & therefore if he had by any means forfeited that blessing & that promise he would have supposed that he forfeited them as a publick head and the words of the threatning annexed to the precept about the the tree of knowledge (if he understood the words of the threatning as he did the words of the blessing as doubtless he did) would confirm him in it, that if he cast off his creatour he must forfeit the promise of life & the blessing that he had recieved from himself and his for himself & his posterity

¶ And besides we dont know but that God might as he conversed with Adam from time to time speak expressly of his obligations to love him & submit to him & act according to his nature and end in all things. we have at least as much reason to suppose that in the frequent converse that God had with Adam & the revelations that he made of himself to him he said that which had respect to the obligations of the law of nature and did imply them as that the revelations that God made of himself to the patriarchs before Moses did so. We have no reason to conclude that God did not do thus at that very time when that particular precept concerning the tree of knowledge was given and we in Moses's short account have no account of it because as the event was it was this precept alone, that we his posterity (for whose sake the history was written) are concerned in, as 'tis the violation of that precept which was the sin by which man fell, and by which therefore we are undone. See SS. No 398 [finis]

 

¶ 885. JUSTIFICATION. PERSEVERANCE. Tis agreable to the analogy of Christian doctrine as revealed in the SS. to speak of justification in it [finis]

 

¶ 886. MISERY OF THE DAMNED HAPPINESS OF HEAVEN.] (E's brack.) As the chh of God had an immensely greater view given them of the misery of the wicked after X came than they had before as it were infinitely greater and it was no argument against the reality of this exceeding greatness of misery that wicked men in the visible church for so many ages had so little of a revelation of it and had ideas that so [sic] infinitely short of this degree tho' they were exposed to that very misery So at the beginning of the glorious times of the chh the church of God will probably have still the greatness of the misery of hell represented much more clearly & that which will give an idea of what is vastly beyond all that they had an idea of before, & it will be no argument against the truth of such a degree of misery that it was not known before & so again at the day of judgmt there will still be a degree of misery represented & shewn that will be so much beyond all that was concieved of before even in the glorious times of the chh that it will be even as nothing to it all former sense will appear like a shadow. & so of the happiness of heaven. [finis]

 

¶ 887. ORIGINAL SIN. Some have supposed this or the sin of nature to be what brings greater guilt on the soul than all actual sins put together which seems not to be consistent with those SS Math 23. 15. two fold more the children of hell than your selves. Math 12. 45. -seven other spirits more wicked than himself [finis]

 

¶ 888. CHRISTIAN RELIGION. The Messiah that was promised to be the great Prince of the Jews was not to be a <king to re> temporal [sic] the exceeding great prosperity & peace & happiness so often & so pompously promised to Gods people under the Messiah was not a temporal prosperity consisting in large earthly dominions great riches outward peace and quietness worldly wisdom & glory for the same Spirit that gives these magnificent promises does in the same scriptures of the Old Testament teach us that all these things are exceeding vain & worthless & meer vexation of spirit & tis very remarkeable that Solomon who possessed all these things in the highest degree that ever any king did & under whose reign Gods people enjoyed most of this prosperity has so abundantly left it upon record that all is vanity & good for nothing not worth any mans setting his heart upon vanity of vanities the greatest imaginable vanity & a meer vexation worse than nothing & that a man had better never have any being at all than live only for such prosperity before it & in the conclusion of the whole declares spiritual prosperity to be all the happiness of man. and if this be so then such prosperity is not worthy to be made so much of in the promises of the Messiah by all the prophets from the beginning of the world. And 'tis remarkeable that this Solomon in his prosperous reign was the greatest type of the spiritual & eternity [sic] prosperity of the reign of the Messiah that ever was. And that such an one in all his earthly glory peace & pleasure should so abundantly declare to the world that all of it is not worth the having is an abundant evidence that the Messiah his antitype was to procure some better thing for Gods people

¶ Even the wiser heathen were sensible that mans happiness did not lie in worldly prosperity

¶ The SS [plural] of the old Testament often speak of wisdom & grace as being the most excellent thing immensely beyond gold & pearls and as that which yields the best pleasures & comforts & of the light of Gods countenance as being better than corn & wine and oil & that Gods favour is life and his loving-kindness better than life. and David declares Ps. 39.5. That man walks in a vain shew & that any man in his greatest outward prosperity & when he heaps up wealth most is altogether vanity and that men are disquieted in vain that all is not worth any persons seeking after & troubling himself about. but without doubt the Messiah is to procure for Gods beloved saints his precious jewels something better than this

¶ That the Messiah comes to procure a spiritual happiness & the enjoyment of it in eternal life is evident by many things in SS. He came to make reconciliation for iniquity & make an end of sin &c-- & how many promises in the prophets are there of a total forgiveness of sin to Gods people in the days of the Messiah. but death or the end of life came by sin. by sin he was shut out from the tree of life least he should taste thereof & live forever. & the mortality of mankind is spoken as [sic] a token of Gods awfull wrath to men for their sins. Ps. 90. 5.&c-- & Ps. 39. 11. When thou with rebukes dost correct man for iniquity &c-- together with the context. The Messiah comes to bruise the serpents head who procured the death of mankind & kept them from the tree of life.

¶ A spiritual happiness consisting in the enjoyment of God is in Scripture represented as the best happiness the best inheritance, & greatest prosperity Ps. 16. 5. 6. The Lord is the portion of mine inheritance and & [sic] of my cup thou maintainest my lot, the lines are fallen unto me in pleasant places yea I have a goodly heritage

¶ The portion of Gods people under the Messiah is to be like that of the priests of old for tis promised that all Gods Israel then shall be the priests of the Lord Isai 61. 6. But to the priests & Levites of old God gave none inheritance because the Lord was their inheritance [2 1/2 line space blank]

The salvation of the Messiah is declared to consist in saving his people from their sins & Gods wrath due to it Isai 53. & Dan. 9.

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¶ The glory of the Messiahs kingdom don't consist in that riches & honour & outward prosperity which Solomon his type would not ask of God when God bid him ask what he should give him. & which God greatly commended him & highly rewarded him for despising in comparison of a superiour moral & spiritual prosperity.

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¶ The happiness that the Messiah shall bring in is foretold to be a spiritual happiness consisting in righteousness & holiness & the favour & worship & enjoyment of God Dan. 9.24. To bring in everlasting righteousnesss. Jer. 23. 6.---& this is the name by which he shall be called The LORD OUR RIGHTEOUSNESS [no line but larger letters] Ps. 110. 3. Thy people shall be willing in the day of thy power in the beauties of holiness. See Ps. 89. 14.15. 16.17.18.19.20. &c--- Ps. 72. 2.3. He shall judge thy people with righteousness and thy poor with judgment The mountains shall bring peace to the people and the little hills by righteousness. v. [sic] They shall fear thee as long as the sun & moon endure throughout all generations. v. 7. In his days shall the righteous flourish. Ps. 132. 16.17. I will clothe her priests with salvation & her saints shall shout aloud for joy. There will I make the horn of David to bud forth. I have ordained a lamp for mine anointed. Isai. 2. 2.3. ---The mountain of the Lords house shall be established. ----& many people shall go & say come let us go up &c--------v. 5. O house of Jacob Come ye let us walk in the light of the Lord. Isai 4. 2.3.4. In that day shall the branch of the Lord be beautifull &c------ and it shall come to pass that he that is left in Zion & he that remaineth in Jerusalem shall be called holy even every one that is written among the living in Jerusalem When the Lord shall have washed away the filth of the daughters of Zion and shall have purged the blood of Jerusalem from the midst thereof, by the spirit of judgment & the spirit of burning. Isai 11. [sic] and there shall come forth a rod ------and the Sp of the Lord shall rest upon him ---the Sp. of knowledge & of the fear of the Lord & shall make him of quick understanding in the fear of the Lord ---- with righteousness shall he judge the poor & reprove with equity for the meek of the earth and he shall smite the earth with the rod of his mouth & with the breath of his lips shall he slay the wicked and righ. shall be the girdle -------The wolf also shall dwell with the lamb. ------ They shall not hurt nor destroy in all my holy mountain for the earth shall be full of the knowledge of the Lord as the waters cover the sea --- together with the song following on that occasion chap. 12. Ps. 45. 4. and in they [sic] majesty ride prosperously because of truth, meekness & righteousness. See Isai 32. at the beginning. Behold, a king shall reign in righteousness ------and the eyes of them that see shall not be dim & the ears of them that hear shall hearken The heart also of the rash shall understand knowledge ---- the vile person shall no more be called liberal ------ <the blessings of the Messiahs kingdom that are here foretold are altogether spiritual.> v. 15. &c-- Until the Spirit be poured from [sic] on high--- Then judgment shall dwell in the wilderness & righteousness remain in the fruitfull field and the work of righteousness shall be peace & the effect of righ. quietness &c-- Isai 42. 4. He shall not fail nor be discouraged 'till he have set judgment in the earth & the isles shall wait for his law. Isai. 44. 3. For I will pour water upon him that is thirsty & floods upon the dry ground I will pour my Spirit ---- 5. One shall say I am the Lords &c--- Isai. 56. 6.7. Also the sons of the stranger that join themselves to the Lord to serve him & to love the name of the Lord to be his servants every one that keepeth the sabbath from polluting it & taketh hold of my covenant Even them will I bring to my holy mountain and make them joyfull in my house of prayer their burnt offerings & their sacrifices shall be accepted upon mine altar. For mine house shall be called an house of prayer for all people Isai 59. 20. 21. And the Redeemer shall come to Zion and unto them that turn away transgression in Jacob saith the Lord as for me this is my covenant with them saith the Lord my Spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed from henceforth & forever Isai 60. 6.7.8.9.--- 13.14.--- 17.18.19.20. --- /p./ 21. Thy people also shall be all righteous. Isai. 61. 11. For as the earth bringeth forth her bud and as the garden causeth the things that are sewn therein to spring forth so the Lord will cause righteousness & praise to spring forth before all nations Isai 62. throughout Isai 64. 4.5. Isai 66. 14.15.---20 chap. 66. 19.20 ---23.24----- Jer. 3. 17.18. ----Jer. 31. 33 But this shall be the covenant that I will make with the house ---- I will put my law ----& they shall no more teach every man his neighbour &c-- So chap. 32. 38.39.40.---- Ezek. 11. 18.19.20. & chap. 36. 25 &c-- Jer. 33. 8.9.15.16. Ezek. 37. 14.23.24.25.26. 27.28. chap. 39. 28.29. Dan. 2. 44. Dan. 7. 9.10.11. & 28. Hosea. 2. 15 &c-- Joel. 2. 28. &c-- & 3. 16.17. Obadiah. v. 17. & 21. Micah. chap. 4. 1.2.3.5. Chap. 5.4. Zeph. 3. 9. Haggai 2. 6.7.8.9. Zech 6. <12.13> 8. 3. chap. 8. 21.22.23. chap. 10. 12. chap. 12. 10.11.12.13.14. Chap. 13. 1.2.3.7.8.9. chap. 14. 5 &c---- & 16. to the end Mal. 3. 1.2.3.4.17.18. chap. 4. 1.2.3.

¶ The great good promised in the days of the Messiah to the church is that they should be Gods people & that G. would be their God. Jer. 30. 22. chap. 24. 7.&31. 1.33. & 32. 38. Ezek. 11. 20. & Ezek. 37. 26.27.

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The glory that the Messiah should bring seems manifestly to be distinguished from an external glory in Haggai 2. 1 to 10. [finis]

 

¶ 889. HEAVEN the eternal abode of the chh. The house not made with hands is eternal in the heavens. but if the saints abode in heaven be temporary as well as their abode on earth it would not be said so their house there would be but a tabernacle as well as here by the house eternal in the heavens 'tis evident there is some respect had to the resurrection body which proves that the place of the abode of the saints after the resurrection will be in heaven as well as before.

¶ if the saints were only to stay in heaven 'till the resurrection then they would be pilgrims & strangers in heaven as well as on earth. & the countrey that the saints of old declared plainly that they sought tho they were in possession of the earthly Canaan. will be but a temporary Canaan as well as the earth and in some respects more so because the earth is to be their eternal abode (tho changed) & not heaven

¶ We are directed to lay up treasure in heaven as in a safe place where it will be subject to no change or remove. The names of the saints are written or enrolled in heaven & they have their citizenship in heaven as being their proper fixed abode where they belong & where they are to be settled The inheritance incorruptible is reserved in heaven for the saints & they are kept by the power of God to this salvation ready to be reveald in the last time or at the day of judgmt. So that the inheritance in heaven is the saints proper incorruptible and everlasting inheritance & the saints shall be so far from changing the place of their abode in heaven for an abode in a renewed earth at the day of judgmt that this [that?] is the proper time of the churchs being translated to this incorruptible inheritance in heaven & the whole army of Israels passing Jordan to that inheritance for that is the last time wherein this salvation shall be revealed

¶ The Lord from heaven dont come to give his elect the countrey of the earthly Adam only renewed to the paridisaical state wherein the earthly Adam enjoyed it.

¶ Col. 1. 5. For the hope which is laid up for you in heaven. The proper time of the reward of the saints is after the resurrection as is evident by Luke 14. 14. But thou shalt be recompensed at the resurrection of the just. & the proper place of that reward /p./ is heaven as is evident by Math. 5. 12. Rejoice & be exceeding glad for great is your reward in heaven.

¶ Heb. 10. 34. Ye have in heaven a better & an enduring substance and the time when the Apostle encourages em that they shall recieve this enduring substance in heaven is when X comes to judgmt as is evident by the three following verses

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¶ Christ is enterd into the holiest of all & is set down forever on the right hand of God in heaven & therefore wont eternally leave heaven to dwell in this lower world in a renewed state.

¶ X ascended into heaven as the forerunner of the chh. & therefore the whole church shall enter there even that part that shall be found alive at the d. of judgmt X entred into heaven with his risen & glorified body as an earnest of the same resurrection & ascension to the bodies of the saints therefore when the bodies of the saints shall rise they shall also ascend into heaven See No. 743. B.2. 1134. B. 7 [finis]

 

¶ 890. JUSTIFICATION OBEDIENCE. All Xtian holiness of both heart & life is from faith tis an effect exercise & expression of faith for tis faith that purifies the heart tis faith that worketh. all that is good in the heart & life of Xtian is called THE WORK OF FAITH. 2. Thess. 1. 11. [finis]

[A copy is in D's hand and is very corrupt.]

 

¶ 891. XTIAN RELIGION PROPHECIES OF THE MESSIAH. That there was some one individual person, that was often prophecied of from age to age, that should come & be the head & king & deliverer of God's people, and <the [c]> great means of their happiness in the latter days is manifest, By comparing different prophecies in different ages.

¶ 1.) the first prophecy I shall take notice of is that Gen. 3. 15. "And I will put enmity between thee & the woman, and between thy seed & her seed. it shall bruise thy head & thou shalt bruise his heel."[Marg. refs. & § Nos. Later adds. Refs. for 12-14 put in before the § nos. They were prob. put in together after that.] Here it is not natural to suppose, that what God intended was, that God would cause an aversion of nature between serpents & mankind. For then why should it be said, "I will put enmity between thee & the woman" if the male sex be as much intended? mankind including both sexes are in other parts of these first three chapters of Genesis expressed by the name of MAN, & not <by [c]> the woman & her seed, to the [xo c?] wholly leaving out Adam <see note on this verse [xo c?]. See § 7 of Fulfillment of the Prophecies of the Messiah. B. 6. at this mark. [This added note is circled by c]

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¶ 2) The next I shall take notice of, is that prophecy of Jacob, Gen 49. 10. "The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be". Shiloh it is evident is here spoken <of[c]> as some great person: and it seems to be a person that was to be of the tribe of Judah, & was to sway the scepter over God's people, & to be their lawgiver, & so to have the governmt devolved on his shoulders. & he was to be a person that was to come in the latter days, as is evident by two things; first because the prophecy is said to be of things that befa<e>ll the tribes in the last days, v. 1. & then[xo c] <also[c]> tis manifest by the words, that it was to be in the latter days, or the last state of the governmt of the nation of Israel. & [xo c?] this person that is so singularly taken notice of, as he to whom the gathering of the people should be, seems to be the greatest lawgiver or person, that should sway the scepter, that ever should come. The word Shiloh signifies secondines, & so denotes the same person mentioned in the other prophecy called the seed of the woman, as being wholly from the womb & secondines of the woman without the seed of man. in[xo c] <It [c]> also signifies a /p./ peacemaker or safemaker, or in other words a saviour.

[* Thomas Wilson (1563-1622), A Christian Dictionary... (3d ed. augm. London,1622) under "Shiloh":

"The prosperer, the safemaker, Gen. 49. 10. The Hebrew hath an unusual manner of writing, implying his sonne and her sonne, as a Prophesie [sic] that Christ should be the sonne of Mary the Virgin, of the linnage [sic] of Judah. It is in Hebrew the secondine or after-birth, to signifie that Christ did take our infirmities, & brought vs. peace and prosperity, even salvation."

N.B. No pagination[?], & the main alphabet is followed in the 3rd ed. by one on Revelation & then one on Canticles[?]. Acc. to Allibone. 1st ed. was 1612 & the 2nd 1616, all 3 eds. in 4th, 5th & 6th (1648, 1655) fol., eul.[?] by John Bagwill. 7th & 8th (1661, 1678) further eul.[?] by Andrew Simson.

Will probably be hard to tell which edu. JE used, since all the elements he seems to be citing from Wilson re in this ed. (for he may be expanding the secondines part a little) ]

& seeing this person is spoken of here as the greatest prince & saviour of Israel, that should be of the tribe of Judah, tis natural to suppose, that the prophecy in the preceding words is chiefly fulfilled in him. "Judah, thou art he whom thy brethren shall praise; thine hand shall be in the neck of thine enemies. Thy father's children shall bow down before thee. Judah is a lions whelp: from the prey my son thou art gone up. he stooped down and crouched as a lion, and as an old lion: who shall rouse him up?" By the gathering of the peoples being [xo c?] to him, is to be understood according to the common use of such a phrase in the Old Testament, his saving them after they are scattered or carried captive, or were forsaken or lost; as appears by Ps. 106. 47. & 27. 10. Isai. 40. 11. & 43. 5 & 54. 7 & 11. 12. & 57. 5 & Jeremiah 23. 3. & 29. 14. & 31. 8 & 10 & ezek. 11. 17. & 39. 27. & many other places.*

This prophecy was of old by the Jews interpreted of the Messiah. Thus there [sic] three [? there??] Targums expressed it, as Mr. Dickenson observes in his Reasonableness of Xtianity,. p. 86. see also Basnages History of the Jews. p. 346 See at the end of B. 6. after the Fulfilmt of Prophecies of the Messiah **p. 1. [?] a.

¶ Such like phrases sometimes signify in SS. the gatherings of different & strange nations into one body; & into Gods inheritance. Isai 56. 8. & 66. 18. Isai 5. 26. & 11. 10,12. Chap. 2. 2. Micah 4. 1. Isai 66. 12. 20. 23. Isai 60. almost throughout Isai 49. 18. 22. Zech. 8. 20.21.22.23. [In Numb. 12. 14,15 the Hebrew word which properly signifies to gather, is used for the taking in Miriam again into the congregation of Israel, after she had been shut out as unclean, and a kind of exile & alien.]

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¶ Another prophecy I shall take notice of is that Isai 9. 6.7. "For unto us a child is born; unto us a son is given; and the government shall be upon his shoulder: and his name shall be called wonderfull, consellor, the mighty God, the everlasting Father, the prince of peace. Of the increase of his government & peace there shall be no end, upon the throne of David, and upon his kingdom to order it, & to establish it with judgment & with justice, from henceforth even forever." The zeal of the Lord of hosts shall perform this. There is great reason to determine, that the person here prophecied of is the same spoken of in Jacob's prophecy forementiond. the person that Jacob prophecied of was to come after Isaiah's time, as is evident, because it was to be upon the scepter's departing from Judah, which was <not [c]> in Isaiah's time. for there were then & long afterwards kings of the tribe of Judah & house of David actually reigning. the person of the tribe of Judah, that Jacob prophecied of, was to be a king; & so is this. that person was to sway the scepter & to be the lawgiver; & this was to have the government on his shoulder, and to order the throne & establish it in judgmt & justice; that person was to be the greatest lawgiver, that was to be of[xo c?] <he was to hold [c]> the most extensive governmt & rule that ever should be in Israel, as was observed before and as is intimated in the gathering of the people being in an eminent manner to him. So it is with this <person; [c]> of the increase of his government there should[xo c] <shall [c]> be no end. That was to be a prince of the tribe of Judah, Judahs lawgiver that is <he was [c]> to sway Judah's scepter. So is this; he is to sit on Judah's throne. for tis foretold that he should sit on the throne of David. The person Jacob prophecied of, was to be saviour or peacemaker, as the word Shiloh [E's line?] signifies the peace or union that he would make: so this person here foretold, is said to be the prince of peace; & tis said that of the increase of his peace there should be no end.

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¶ Again, it is undoubtedly the same person that is prophecied of, Isai 11. throughout. "And there shall come forth a rod out of the stem of Jesse, & a branch shall grow out of his roots, and the Spirit of the Lord shall rest upon him". &c-- The person here prophecied of, was to be a king in Israel, as in those two preceding prophecies, by a rod out of the stem of Jesse is doubless meant a king of the royal family of David. but tis more expressly declared. v. 3. 4. "He shall not judge after the sight of his eyes. ----but with with [sic] righteousness shall he judge the poor". & indeed the whole chapter shews that he is here prophecied of as a great king. ¶? This was to be a prince of the tribe of Judah, as in the two fore- /p/ going prophecies: for he was to proceed out of the stem of Jesse: which also shews, that he was to be a prince on the throne of David, as in the foregoing prophecy chap. 9. This prince here prophecied of was to be one, to whom the gathering of the people was to be in each of the senses foremention'd. he was to gather his people after they had been carried captive & scattered & lost. v. 11. "And it shall come to pass in that day, that the Lord shall set his hand again the second time, to recover the remnant of his people which shall be left, from Assyriam[xo c?] and from Egypt & from Pathros & from Cush & from Elam & from Shinar & from Hamath & from the islands of the sea". & v. 16. "& there shall be an high way for the remnant of his people, which shall be left from Assyria, like as it was to Israel in the day that he came up out of the land of Egypt". And tis here also foretold, that he should gather together in one in unity & peace, those that before were at the greatest distance & variance. v. 6 &c-- "The wolf shall dwell with the lamb" &c-- Tis also here prophecied, how[xo c] that to this person should the gathering of all people & nations be. v. 10. "And in that day there shall be root of Jesse, which shall stand for an ensign of the people, to it shall the Gentiles seek". & v. 12. "And he shall set up an ensign for the nations, & shall assemble the outcasts of Israel, & gather together the dispersed of Judah from the four corners of the earth". Who that reads these things, can doubt, whether this great prince of the tribe of Judah, be the great lawgiver & prince of the tribe of Judah, that is the Shiloh, to whom the gathering of the people should be?. & that this is the person that is that peacemaker or safe-maker, as the word Shiloh signifies, that reads the 4.5.6. 7.8.9.10. & 13 verses? as also the song in the next chapter? how agreable are these things also to what is said of that great prince in the 9. chap, who is said to be the prince of peace; & that[xo c?] of the increase of his[xo c] <whose [c]> peace there should[xo c] <shall [c]> be no end? & how agreable is the vast extent of his government here represented as over all nations, to what is there said of there being no end to the increase of his government?. and how agreable is what is said of him in the 2d & 3d verses, of his having the spirit of wisdom & understanding, the spirit of counsel [large letter?], & the spirit of knowledge, to make him of quick understanding in the fear of the Lord, to one of the names given to the great prince of the house of David foretold chap. 9. viz counsellor [large letter?]? & what is said of the righteousness of his government, v. 3.4.5. is agreable to <what is said [c]> chap. 9. 7. of his establishing the throne with judgment & with justice. & what is said. v. 14. "But they shall fly upon the shoulders of the Philistines towards the west; & they shall spoil them of the east together; & they shall lay their hand upon Edom & Moab; & the children of Amon [sic] shall obey them, is agreable to what is said of the lion of the tribe of Judah in Jacob's prophecy: "Thine hand shall be upon the neck of thine enemies; Judah is a Lions whelp; from the prey, my son, thou art gone up. he stooped down, he crouched as a lion, & as an old lion: who shall rouse him up"?

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¶ 5.) This Branch that shall grow out of the roots of Jesse, is undoubtedly the same with that foretold, Jer. 23. 5.6. "Behold the days come, saith the Lord, that I will raise up unto David a Righteous branch:[E's line?] & a king shall reign & prosper, & shall execute judgment & justice in the earth. in his days Judah shall be saved, & Israel shall dwell safely. & this is the name by which he shall be called, The Lord our Righteous<ness,[c]> [E's line?] or JEHOVAH our Righteousness [E' line?]". This Branch is a king & a king of the tribe of Judah, as the person in the three foregoing prophecies has been observed to be. This is the [that?] /p./ righteous branch that shall execute judgment & justice in the earth, whose name is the Lord our righteousness; as it is said of the branch in the 11 of Isaiah, that in righteousness he shall judge the poor &c-- & that righteousness shall be the girdle of his loyns, & faithfullness the girdle of his reigns, & much more to the same purpose. and as it is also foretold of that king in the 9 of Isaiah, that he should establish the throne with judgment & justice. It is also said of this branch of David, that he shall reign & prosper, which is agreable to what is said of the great prosperity of his reign in those two prophecies of Isai<ah [c]>, "The wolf shall dwell with the lamb, and the sucking child shall play on the hold of the asp, & the weaned child shall put his hand on the cockatrice den. they shall not hurt nor destroy in all my holy mountain? & to [c?] that in the 9. chap. "His name shall be called the Prince of Peace, & of the increase of his peace shall be no end? & to that in Jacob's prophecy, where he is called Shiloh, the safe-maker? . Tis here foretold, that this king shall reign over both Judah & Israel: for tis foretold, that under him Judah should be saved & Israel should dwell safely. this is agreable to what is said of that branch in Isai 11. v. 12. 13. & agreable to Jacob's prophecy, where it is said to him shall the gathering of the people be. The language used in this prophecy is agreable to [c?] a government over the whole world. He shall execute judgmt & justice IN THE EARTH. [E's]. which is agreable to what is said of the branch Isai 11. v. 10.12 & of the king, Isai 9. of there being no end to the increase of his government. Here also the name of God is given to this king; "This the name, by which he shall be called, JEHOVAH. our Righteousness; which is agreable to what is said of the King foretold Isai. 9. His name shall be called the mighty God the everlasting Father. I would further observe here, that this prophecy of Jeremiah & other prophecies of the BRANCH[E's], that were given after the captivity (which I shall take notice of by & by) do further confirm, that <the [c]> king that is called the branch in the 11 of Isaiah, which is so manifestly the same branch [E's line], & so the king foretold in the 9. of Isaiah, are the same with the Shiloh[E's] foretold by Jacob, that should come when the scepter should depart from Judah, & not Hezekiah or Josiah. for tho those prophecies of the branch written by Isaiah were far before those kings, yet the<o>se of Jeremiah & <the [c]> following prophets; which are evidently of the same branch, are[xo c] <were [c]> written after those kings were dead, & therefore could not be fulfilled in any king before the captivity, nor could they [be (om.E)] fulfilled in any king of the house of David after the captivity, before[when?] the scepter departed from Judah: because there never was in that space of time any ruler of the house of David, but what was a servant to heathen princes.

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¶ 6.) We have almost the very[xo c?] same prophecy repeated in the 33d chap. of Jeremiah. 15. 16. verse. "In those days & at that time will I cause the branch of righteousness to grow up to [xo c?] <unto [c?]> David, and he shall execute judgment & righteousness in the land. in those days shall Judah be saved and Jerusalem shall dwell safely. and this is the name wherewith he shall be called the Lord our righteousness". And this is set forth in the following verses, as the greatest fulfillment of the sure & infallible covenant, that God had made with David. &. 17. "For thus saith the Lord, David shall never want a man to sit upon the throne of the house of Israel". & that is because tis an everlasting & sure covenant. as it follows v. 20. 21. "Thus saith the Lord, if you can break my covenant of the day and my covenant of the night, & that there should not be day & night in their season; then may also my covenant be broken with David my servant, that he should not have a son to reign upon his throne".

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¶ 7.) These things therefore are a great evidence, that this Branch that God would cause to grow up to David, is the person David speaks of in his last words, 2 Sam. 23. at the beginning, when he speaks of the everlasting covenant that God had made with him ordered in all things & sure, that was all his salvation & all his desire. (Referring to that same everlasting covenant in the 7 chap of 2 Sam. that the Prophet Jeremy speaks <of [c?]>, where it is promised that his throne should be established forever.) Here you may see the thing, that David speaks of, that his heart was so much upon, is <the coming of [c]> one that was to be the ruler over me<a>n, <& [c?]> that was to grow <out [c]> of his house. the word in the original signifies to BRANCH [E's] forth, being of the same root with that so often translated the branch [E's] in the prophecies. This ruler over me<a>n that was to be his Branch, he foretells shall be just, ruling in the fear of God, & shall be as the light of the morning, when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain. <see my notes on the place [circled, c]> This David speaks of as a prophet, as he tells us in the preface; the Spirit of the Lord spake by me, and his word was in my tongue; the God of Israel said; the Rock of Israel spake to me, "He that ruleth over men" &c-- There can be no doubt with me but <that [c]> the prophets took the expressions of the BRANCH & the righteous branch branch [xo c?] that should grow up to David, from this great prophecy of David himself, that he uttered in so solemn a manner as his last words; and what was above all other things his dependence, & what he set his heart upon. That that[xo c] <which [c]> David says here of the person he prophecies of, [some ww. xo c?] "he that rules over men", which [xo c?] is agreable to <what is said [c]> Isai. 9. 6.7. of the governmts being on his shoulder, & of there being no end to the increase of his governmt, & his ruling over all nations, Jews & Gentiles in the 11 chapter of Isai. <& that is agreable [c]> & [xo c] to Jacobs prophecy of the gathering of the people being to him. David here speaks of this Branch of his house as being just, ruling in the fear of the Lord; which is agreable to the foremention'd prophecies of his being the righteous branch, that shall execute justice & judgment; & his names being the Lord our righ.<teousness [c]> as Jer. 23. 5.6. & 33 15.16. & of his establishing Davids throne with judgment & justice; Is. 9. 7. & to his having the sp. of knowledge & the FEAR OF THE LORD, & judging the poor with righteousness, & righteousness being the girdle of his loyns &c--. signifying the great & sweet [?] deliverance, safety & excellent joy & prosperity, that he shall bring to Gods people, & [xo c] is very agreable to his being called in the forementiond prophecies Shiloh, the safe-maker; and his being[xo c?] the the [sic] prince of peace, Isai 9. and his reproving with equity for the meek of the earth; & the wolf's dwelling with the Lamb, &c-- & his rest being glorious, Isai 11. & especially <it is agreable to[c]> the song of joy <which[c]> the chh should sing on that occasion. chap. 12. and agreable to Jeremiahs prophecy of the branch, that he should reign & prosper, & that in his days Judah should be saved & Israel should dwell safely; & to the context of that prophecy of the branch. Jer. 33. 16.17. particularly v. 6. "Behold I will bring it health & cure, and I will cure them, & will reveal unto them the abundance of truth & peace." & v. 9.10.11. "and they shall fear & tremble for all the goodness & for all the prosperity that I procure unto it. Thus saith the Lord, there shall be heard in this place, which ye say shall be desolate without man & without beast &c-- the voice of joy & the voice of gladness" &c--.

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¶ 8) And [xo c] in all probability 'tis the same Branch that is called the branch of the Lord & the fruit of the earth, in Isai. 4. 2. "In that day shall the branch of the Lord be beautifull & glorious, and the fruit of the earth shall be excellent & comely for them that are excaped of Israel". What is said v. 5.6. "The Lord will create upon every dwelling place of mt Zion a cloud & smoke by day, & the shining of the flaming fire by night: for upon all her glory shall be a defence. and there shall be a /p./ a tabernacle for a shadow in the day time from the heat, and for a place of refuge and for a covert from storm & from rain"; is agreable to the name of Shiloh or safe-maker, & what is said in other prophecies that have been mentiond of Judah's being saved & Israels dwelling safely, & the child's playing on the hole of the asp &c--.

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¶ 9) And this Branch that has been mention'd in prophecies that have been already mentioned[xo c] <repeated, quoted,[c]> is undoubtedly the same person with him that is spoken of once & again in the prophecy of Zechariah, & there called by way of eminence THE BRANCH. Zech 3. 8.9.10. "Hear now O Joshua the high priest, thou & thy fellows, that sit before thee; for they are men wondered at. For behold I will bring forth my servant the branch.[E's?] For behold the stone that I have laid before Joshua. upon one stone shall be seven eyes. behold I will engrave the graving thereof, saith the Lord of Hosts; & I will remove the iniquity of that land in one day. In that day, saith the Lord of hosts, shall ye call every man his neighbour under his vine & under his figtree". So he appears to be the Shiloh or safe-maker.

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¶ 10) & chap. 6. 12 &c-- "Thus speaketh the Lord of hosts, saying, behold the man whose name is the BRANCH, & he shall grow up out of his place, & he shall build the temple of the Lord; even he shall build the temple of the Lord, and he shall bear the glory, and shall sit & rule upon his throne, and he shall be a priest upon his throne, and the counsel of peace shall be between them both. and the crown <s[c?]> shall be to Helem, & to Tobijah, & to Jedaiah, & to Hen the son of Zephaniah, for a memorial in the temple of the Lord. and they that are far off shall come & build in the temple of the Lord." That he shall bear the glory & sit & rule upon his throne, is agreable to what is said in forementiond prophecies, that the government should be on his shoulders[xo c], & that he should sit on the throne of David to establish it with judgmt & righteousness &c-- & the counsel of peace between G. & him [?] is also agreable to what is said in those other prophecies, of his being the Shiloh, the Peacemaker, & the Prince of peace &c-- & his bringing those into the temple of God, that were of the captivity & [xo?] far off, is also agreable to the gathering of the people being to him, & the Gentiles gathering to him, & the like as in foregoing prophecies. His subjects having crowns set on their heads is agreable to the great prosperity of his reign foretold in foregoing prophecies. Here also he is represented as both a [wxo] a prince & a priest, as he is in that forementiond prophecy Jer. 33. & that he shall bear God's glory & se<i>t on his throne in the temple, as a priest there, agrees with that, that he is the mighty God, the everlasting Father; the Prince of peace & the Lord our righteousness.

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¶ 11) This prince that Zechariah prophecies of in these places, under the name of the Branch, that shall bring together those that are far off & rule over them as their prince & priest, making peace for them & advancing them to great prosperity, is doubtless the same king that it is prophecied should come in chap. 9.9.&c-- "Rejoice greatly, O daughter of Zion, shout, O daughter of Jerusalem; behold thy king cometh unto thee. He is just & having salvation, lowly and riding upon an ass, & a colt the fole of an ass. and I will cut off the chariot from Ephraim, & the horse from Jerusalem; & the battle bow shall be cut off; & he shall speak peace unto the heathen; & his dominion shall be from sea to sea & from the River to the ends of the earth. as for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein there is no water. Turn ye to the strong hold ye prisoners of hope." This king seems to be also a priest offering the blood of the covenant, as is foretold of the branch. He is said to be just, as in Davids /p./ prophecy of the Branch it is said, that he that rules over men shall be just, & in other forementiond prophecies. He is here foretold as bringing great joy & comfort to Gods people; as in Davids prophecy it is said, he should be as the light of the morning &c-- & agreable to other forementiond prophecies. What is said in the 10. verse of Gods cutting off the chariot & horse & battle bow is very agreable to what is foretold, Isai 11. of the wolf dwelling with the lamb &c & other forementiond prophecies. What is said of his speaking peace unto the heathen is agreable to forementiond prophecies; & his dominion being of such vast extent is agreable to many forementiond prophecies. [See also the remarkeable agreement between this prophecy & what is said of Shiloh in Jacobs prophecy in Gen. 49. 11]

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¶ 12) This glorious king, the Branch, with the prophecies of which Zechariah encourages the people to build the temple, promising that he should come into the temple & build it & be a priest & king enthroned in it; that <he [c]> should bear the glory, & that[xo c] should be their peace, & should speak peace to the heathen, is doubtless the same person with that which his [xo c] <of whom his [c]> contemporary & associate Prophet Haggai prophec<s [c]>ied of at the same time & to the same end, viz to encourage the people to build the temple, under the name of the Desire of all nations.[E's line] Haggai 2. 7. 2. 4. &c-- "Yet now be strong, O Zerubbabel, ---& be strong, O Joshua son of Josedech, the high priest, and be strong, all ye people of the land, saith the Lord, & work; for I am with you saith the Lord of hosts." --- v. 6. "For thus saith the L. of hosts, yet once it is a little while & I will shake the heavens, & the earth, & the sea, & the dry land; & I will shake all nations, & the desire of all nations[E's line] shall come; ' I will fill this house with glory, saith the Lord of hosts. The silver is mine & the gold is mine, saith the Lord of hosts. the glory of this latter house shall be greater than the glory of the former, saith the Lord of hosts. and in this place will I give peace saith the Lord of hosts. See Note on the place in Blank Bible How the Jews applied this place, see at the end of Fulfillmt of Proph. p 1. to 11

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¶ 13) He that Zechariah foretells should come into this 2d temple, as a prince & priest, &[xo E?] between whom & God should be the counsel of peace, & <who was [c]> the desire of all nations, that should come into this temple in a little while, is doubtless the same person with him that Malachi foretells should suddenly or in a little while come into the same temple, that is, "the messenger of the covenant that they delight in", or is their desire. Mal. 3. at the beginning. who is said to be the Lord[c's line?]; agreable to forementiond prophecies

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¶ 14) And the same person seems to be meant by the sun of righteousness, [c's line?] in the beginning of the next chap.<ter [c]> "But unto you that fear my name shall the sun of righteousness arise with healing in his wings, & ye shall go forth & grow up as the calves of the stall". The prophet is here evidently prophecying of the same thing that he spake of in the beginning of the 3d chapter, viz. the day when God should come and the messenger that should go before him to prepare his way. Compare Chap. 3. 1. & 2. with chap 4 v. 5. 6. 'Tis said chap. 3. v. 2. that the messenger of the cov. "will be like a refiners fire & fullers soap": & therefore tis said, Who may abide the day of his coming, & who shall stand when he appeareth?. so chap. 4. v. 1. Tis said, "Behold the day cometh that shall burn as an oven, and all the proud, yea and all that do wickedly, shall be stubble" &c-- This person's being called the sun of righteousness is agreable to Davids prophecy of his branch that should rule over men, that should be just & like the light of the morning, when the s<"r" by TAS?>un ariseth, as a morning without clouds, & as dew upon the grass &c.-- & his being the Lord our righteousness, & the righteous branch &c-- as in forementiond prophecies

concerning this chapter Stapferus (Theolog. Polem. Tom III. p. 143) says, "Hic de dictus [?] Messiae sermonem esse confitentur Judaei fere omnes exceptis forameniis [?] qui cum Christianis controversias habent." [much later add. at end of p.]

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¶ 15) And there is all reason to conclude, that this great king and prince over God's people, that is to be of the tribe of Judah & house of David, is he that is prophecied of, in the beginning of the 5<the [c]> chapter of Micah, as the great ruler over Israel that came forth out of Bethlehem a city in the tribe of Judah & the town of David. Micah 5. 1. 2. "They shall smite the judge of Israel with a rod upon the cheek. But thou Bethlehem Ephratah, tho thou be little among the thousands of Judah; yet out of thee shall <he [c]> come forth unto me, that is to be ruler in Israel, whose goings forth have been from of old, from everlasting." [¶?] He [the?] [xo c] <This [c]> is he that is to be ruler in Israel, as in Davids prophecy he is called that is to rule over men; & in the 9 <th [c]> of Isaiah tis said, the governmt shall be on his sholder; & in the 6.<th [c]> of Zechariah, he shall bear the glory, & shall sit & rule upon his throne: which is agreable also to other things in the forementiond prophecies. It is said his goings forth have been <from [c]> of old, from everlasting; which is agreable to Isai 9. --- everlasting Father. And tis evident that tis the same great ruler that is here spoken of, as [xo c?] that is foretold in the forementiond <prophecies, [c]> because the prosperous times in Israel, in which he shall appear, are manifestly the same, & the effects of his rule are the same. Thus what is said in the foregoing chap. v. 3. 4. & chap. 5. 5. is agreable to the name Shiloh, peacemaker or safemaker --& agreable to Isai 9. Prince of peace.-- & of the increase of his peace &c-- & agreable to Isai 11.--- The wolf shall dwell &c--[xo c] <with the lamb [c]> & the envy of Ephraim shall depart &c-- & Zech. 6. 12. The counsel of peace shall be between them both; & Haggai 2. 9. in this place will I give peace; & Zech. 9. 10. & he shall speak peace unto the heathen, & his dominion shall be from sea <to sea [c]> &c--[xo c] & Zech. 3. 10. In that day, saith the Lord, shall ye call every man his neighbour under his vine & under his fig tree. Compare it with Mich. 4. 4. & what is said Micah 4. 6. with v. 3. is agreable to that in Gen. 49. To him shall the gathering of the people be; & many other things in the prophecies already mention'd, & what is said Micah 4. 9 is there no king in thee? is thy counsellor failed [xo c?] <perished? [c]> together with chap. 5. 2. is agreable to Isai 9. --- Counsellor.--- & what is said chap 4. 8.9. with other parts of the context is exceeding agreable to Isaiah's prophecy, Thy hand shall be in the neck of thine enemies -- Judah is a lions whelp &c-- & many other things in the forementiond prophecies. & what is said v. 10 is agreable to Zech. 9. 10. & what is said v. 3. is agreable to the oracle in Genesis of the seed of the woman & what is said Micah 4. 8. & chap. 5. 4.5. is agreable to Jer. 23. Jer. 23. 4.5.&c-- & here as in other prophecies it is forefold, that he shall rule over all the earth. v. 4. He shall be great to the ends of the earth. See SS. B. 4. p. 2 &c-- [The following note in the mg.: "See papers at the end of Fulfilmt of Proph. p.1 "]

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¶ 16.) This great king of the seed of David & branch of Davids root, is doubtless the same with him that is several times foretold to the people of God, as David their king, that God should raise unto them, as in Jer. 30. 9. <See paper stitch'd in *> and Ezek. 34. 23.24. & 37. 24.25. & Hosea. 3. 5. & Isai 55. 3.4. This will be abundantly manifest to any one that observes the agreemt of times & events, that attend this with those of the forementiond prophecies, as in the following things: It is accompanied with a glorious deliverance of Gods Israel from bondage & captivity; (compare these with the forementiond prophecies) It shall be accomplished upon Zions travailing compare Jer. 30. 6.7. [space left] with Micah 4. 9.10. & 5. 2.3. It shall be attended with great safety, peace & quietness; as Jer. 30. 10 & Ezek. 34. 22.23.25.&c-- Ezek. 37. 24.&c-- Compare these things with the forementiond prophecies. Compare Ezek. 34. 24.25. & my servant David a prince among them.-- & I will make with them a covenant of peace, & will cause the evil beasts to cease out of the land, & they shall dwell safely in the wilderness & sleep in the woods. with Isai. 11. The wolf shall dwell with the lamb &c-- & other forementiond prophecies Compare also that expression in the 25. v. I will make with them a covenant of peace; & that in Ezek. 37. 26. moreover I will make a covenant of peace with them; with that concerning the branch /p./ Zech. 6. 12. and the counsel of peace shall be betwixt them both; & Haggai 2. 9 in this place will I give peace & c--. In these prophecies it is foretold that David shall be raised up to be the sheperd, to feed Gods flock & to deliver em from false shepherds. as Ezek 34. 24. with context. & Ezek. 37. 24.&c--. Compare these with Micah 5. 2.4. & Jer. 23. & the first 6 verses & Jer. 33. 13.14.15. & Zech. 9. 9.16. . Tis also foretold that this David their king, that G. should raise up, should unite the two kingdoms of Judah & Israel. see [xo?] Ezek. 37. 16. &c-- [& Hosea 3. 5. & Jer. 30. 3.9.] Compare this with the forementiond prophecy. Isai 11. 13. David their king that God says he will raise up is called in Ezek 34. 29, a plant of renown; which is agreable to those other names of the Branch [larger letters], the righteous Branch, and a rod out of the stem of Jesse. Tis said that David should be king over them forever. as Ezek. 37. 25. <see paper stitch'd in > which proves that this David is the same great prince that is foretold in the forementiond prophecies. for tis evident all other authority & rule shall give place to the Shiloh & Branch, when he comes, by the drift of the forementiond prophecies in general. & then[xo c] <Besides, [c]> this shews that this raising up <of[c]> David to be their king forever, is the great fulfillment of that covenant, that G. made with David. 2. Sam. 7. 16."and thine house & thy kingdom shall be established forever". which covenant David speaks of in his last words, as that which is to have its great fulfillment in the Branch, [large letters] that was to be of his house. and <which [xo c?]> the prophet Jeremiah likewise <speaks to the same effect[c]> in that forementiond prophecy Jer 33. 15.17.20.21. And this is agreable to other prophecies of the Messiah's reign Isai. 9. 6.7. "his name shall be everlasting Father, & of the increase of his government & peace there shall be no end" [tis also doubtless the same person that is prophecied of Isai 55. 34 under the name of David, of whom God says behold I have given him for a witness to the people, for a leader & commander to the people. what is said of him in these words & in the context exceedingly agrees with other prophecies.] [last is interlined at end of ¶]

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[recto of stitched in piece:] * concerning Jer. 30. 9. "But they shall serve the Lord their God & David their king, whom I will raise up unto them". "Quam locum (Stapferus Theolog. Polem. Tom III. p. 154.) ipsimet Judaei de Messiah interpretantur. [c translates:] Which place the Jews themselves understand concerning the Messiah.

¶ [verso of stitched in piece:] "A ben Ezra in Ps. XLV. 1. Sunt qui aiunt hunc Psalmum de Davide loqui, vel Messia filio ejus; nam et hac ejus nomen, quomodo et David servus meus erit iis dux in perpetuum" Stapferus. Theolog. Polem. Tom. III. p. 154.

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¶ 17.) Again, it is undoubtedly the same Branch of the house of David that is spoken of, Ezek. 17. & three last verses; "Thus saith the Lord God I will also take of the highest branch of the high cedar and will set it. I will crop off from the top of his young twigs, a tender one, and will plant it upon an high mountain, and eminent in the mountain of the height of Israel will I plant it. and it shall bring forth boughs & bear fruit, and be a goodly cedar. And under it shall dwell all fowl of every wing; in the shadow of the branches thereof shall they dwell; and all the trees of the field shall know, that I the Lord have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish. I the Lord have spoken it and have done it". <By [c]> This branch planted in the mountain of the height of Israel, that was to become a goodly cedar, under which should dwell all fowl of every wing, is meant a king that should rule over men of all sorts, kindreds [?] or nations <of men [c]>. For by such like metaphors were the prophets wont to represent kings in the extent of their dominion. So in Nebuchadnezzers dream Dan. 4. 10.11.12. "I saw and behold a tree in the midst of the earth; and the height thereof was great; the tree grew & was strong, & the height thereof reached unto heaven, & the sight thereof to the end of the earth. The leaves thereof were fair & the fruit thereof much; and in it was meat for all; the beasts of the field had shadow under it, and the fowls in the heaven dwelt in the boughs thereof, & all flesh was fed by it". that by fowls of every wing is intended men of every nation, is confirmed by Jer. 12. 9. where different nations are represented by different kinds of birds of different wings or feathers. This therefore that is foretold of this great king of Israel, is agreable to forementiond prophecies. Moreover tis evident, that this young <twig[xo E]> branch here spoken of, that shall be such a glorious king in Israel, is a branch of the royal family of David. For by the high cedar, of which he is a branch, is <meant [c]> that royal /p./ family of David, as is evident by the preceding part of the chapter. for there God himself so interprets <it. [c]> So that this twig taken from the highest branch of this cedar, is doubtless the branch that shall grow out of the stem of Jesses [xo c]. Again he is represented as a young twig and a tender one; which is exactly agreable to the prophecy in Isai 11. 1. "And there shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots". here both the words that are renderd rod & branch in the original signify a young or tender twig <see notes on Isai 11. 1 [*each of this both [xo c?] <each of [c]> these prophecies are[xo c] <is [c]> a prophecy of a young tender twig out [xo E?] of the royal family of David. Again the tender twig of the stem of Jesse (as it is here) is represented in Isai 11. as made to flourish on the bringing down <of [c]> the high tree, even the high cedar. as you may see in the words immediately preceding. "behold the Lord of hosts shall lop the bough with terrour, & the high ones of stature shall be hewn down, & the haughty shall be humbled, And he shall cut down the thickets of the forests with iron, & Lebanon shall fall by a mighty one. [The same is undoubtedly intended Ezek 34. 29 "and I will raise up for them a plant of renown." see v. 23. 24.] [later add. at end of ¶]

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¶ 18.) And there can be no question made, but that the same Person is meant by the same prophet in chap. 21. 25.26.27. "And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God, Remove the diadem and take off the crown. This shall not be the same. Exalt him that is low, abase him that is high. I will overturn, overturn, overturn it, and it shall be no more, until he come whose right it is & I will give it him". Here as in the prophecy in the forg prophecy in the 17<th[c]> chap. God speaks of abasing him that is high, & exalting him that is low. And a certain person is spoken of that was to come, that was to be king of Israel, to whom [he (om.E)] would give the crown & diadem of the house of David, which is that crown & diadem that is here spoken of, whose right that crown is by way of eminence said to be. Now who can this prince, that was to come be, but the same so often promised to Gods people in places forementiond? Whose right was this crown in such an eminent manner, but that seed of David <'s [c]> that God had promised it to in such a sure covenant; and concerning whom in other places it had been promised, that the government should be upon his shoulder, & that he should bear the glory, & sit & rule upon his throne; and to whom it was promised that the gathering of the people should be to him &c--? Again here it is plainly intimated, that the crown of Israel, after it had often been removed from one to another, should be given to this prince whose right it is, & should remain with him not to be removed or taken off any more, as is threatnd concerning others v. 26. and how agreable is this to other foremention'd prophecies, agreable to the promise made to David concerning his seed, which David says is all his salvation & all his desire. 2. Sam. 7. 12.13. "I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. He shall build an house for my name, & I will establish the throne of his kingdom forever". & so v. 16. The same is implied in Jacob's prophecy, " the scepter shall not depart from Judah, till Shiloh come", & then it shall be finally given to him to remain with him. so in the 9<th [c]>, of Isaiah it is said, that he shall sit on the throne of David to establish it, & that of the increase of <his govt & peace there shall be no end. [c]> So it is implied in that prophecy in the 33. of Jeremiah that his reign shall continue forever, by the oath there annexed, that David shall never want a man &c-- so Ezek. concerning these expressions, I will overturn, overturn, overturn it & it shall be no more. see notes on the place where is further confirmation that this is the same person foretold in those other prophecies. See after Numb. 921<2>

 

¶ 892 JUSTIFICATION. "What the law is & what the works are of which the apostle here speaks in the Epistle of Galatians when he there speaks of our not being justified by the works of the law is set in the clearest light by chap. 3. 21. ‘For if there had been a law given which could have given life, verily righteousness should have been by the law’ Which plainly intimates that no such law was given in the Apostles day and may we not be assured that no such law has been given since so that these words bar a sinners being justified before God by the works of any law whatever whether old or new moral or ceremonial perfect or remedial” Lime Street Sermons p. 90. vol. 2. [finis]

 

¶ 893. JUSTIFICATION <* Written above this no.: "Remember to refer to this in Notes on Rom. 10. 4 in my Blank Bible."[prob. wr. different time]> why the righteousness of X is called the righteousness of God in him Rom 10. 4. and the righteousness of G. in other places tis because this principally shews the infinite value & excellency & merit of that righteousness viz that it was the righteousness of a divine person & also because this shews our immediate & universal dependence on God for all our happiness by the constitution of things in the covenant of grace it shews how we are empty & are nothing & God all in all.

¶Corol. This shews the exceeding HAPPINESS of the saints in glory & their great privilege ABOVE THE ANGELS. the saints are glorified in reward of the righteousness of God the angels by their own righteousness therefore the saints shall be brought nearer to God & to vastly higher degrees of union with him & more excellent enjoymt of his love, even to a participation of the Fathers love to the Son [finis]

 

¶ 894. COVENANTS. PERFECTION IN HOLINESS. ADAMS INNOCENCY & GOSPEL HOLINESS COMPARED

¶ Tho holiness or the spiritual image of G. be in its principle & habit the same yet the circumstances men may be in & the different relation to God & different manner of Gods dealing with us & discovering himself to us & the work he appoints us & the views & exspectations [sic] that are given us & pursuits that are appointed us the exercises of it may be most diverse So gospel holiness differs greatly from the holiness of man in innocency man had the Holy Ghost then as the Spirit of God but now he must have it as the Spirit of the Son of God the Spirit of a Redeemer a Mediatour between God & us and a spiritual Husband &c--. A man now in order to a being perfectly holy or coming up to his duty now must be vastly more holy must love God in an unspeakeably higher degrees [sic] than he need [sic] in order to perfect sinless holiness in his first estate because in perfection of holiness is not only to be considered the capacity of our nature but the manifestations God gives us of himself & the obligations he lays us under. Then a man is perfectly holy when his love to God bears a just proportion to the capacities of his nature under such circumstances with such manifestations as Gods makes of his loveliness & benefits that he recieves from him &c-- a creature of the same capacity can see more of Gods loveliness under some circumstances than others Adams /p./ perfection in holiness did not render utterly impossible that he should love God more let God make what further manifestations of himself he would or whatever further obligations he might recieve from God Tis probable that some Christians have had higher exercises of love to God than ever our first parents had & yet were exceeding far from sinless perfection which they had The occasion we have to love God now is infinitely greater than that which they had. Tis probable that some Christians have had higher degrees of spiritual joys than ever Adam had

¶ There were many things were innocent in Adam in his circumstances that would be exceeding sinfull in us Adam might be earthly minded in a sense wherein it would be corrupt & abominable in Christians to be. [finis]