954. MORAL GOVERNMENT of God over the world XTIAN RELIGION. <TRADITION OF THE HEATHEN> That the Deity maintains a moral government over the world & is the supream head & fountain of laws & judgment seems to be a notion that the heathen generally entertained by the light of nature <or by antient tradition> together with antient tradition as the did the being of a God the immortality of the soul &c-- [Here Edwards uses deistic statements against themselves. the deists said both--that the heathen have the light of nature and that there is no moral govt.]
[Here Edwards uses deistic statements against themselves. the deists said both--that the heathen have the light of nature and that there is no moral govt.] Thus Plato de legib. lib. 4. says no mortal man ought to institute any law. [E's] [p.88] and all the first legislatours <Minos> Licurgus, Numa, Zaleucus [sic] &c-- pretended they recieved their laws from the gods Numa pretended that he had his laws from the nymph Egeria in the Arecine grove, Minos from Jupiter in the Cretensian den, Licurgus from Apollo at Delphus, Zaleucus from Minerva. [p.88] Heraclitus says all human laws are nourished by one divine law [p.89] See Gales Court of the Gentiles Part I. B. [Gale is the primary source in all of these early comments on heathen philosophers.emph added] 3. c 9. [new sitting] The antient philophers or wise men of India who were called the Brachmanes held future rewards & punishments
[there are diff heavens] The only heaven that is unalterable is the state of Gods own infinite & unchangeable glory the heaven which God dwelt in from all eternity. which is absolutely of infinite height & infinite glory & which may metaphorically be represented as the heaven that was the eternal abode of the blessed Trinity <& of the happiness & glory they have one in another> & is an heaven that is uncreated & the heaven from whence God infinitely stoops to behold the things done in the created paradise. &
of which that which [we (om.E)] concieve of as the infinite & unchangeable expanse of space that is above & beyond the whole universe & encompasses the whole is the shadow <This is what is meant Isai 57. 15. [E apparently conceives of heaven as material and a space beyond the present cosmos]
There is no[w (om.E)] a place somewhere in the world (probably in the central parts of this earth) that is called hell.[!!]
955 TRADITIONS OF THE TRINITY AMONGST THE ANTIENT HEATHEN Sanchoniathon calls Saturn by the name of Ilos which [Bochart?] [he (om.E)] supposed to be from the name of God EL So Damascius <[, "]> the Phenicians & Syrians name their Saturn EL whence the Grecians call the sun which was the Phenician Saturn . Sanchoniathon speaking of this Ilos says the companions of Ilos that is Saturn are called Eloeim as if one should say the Saturns. Gales Court of the Gentiles. P. 2. B. 2. C. 5. p 54. So that he makes three Saturns companions one of another that all have the SS names of the true God
[You've got to get Bochart, and understand his context and genre; perhaps the prisca theologia??]
Get Gale!!
Much, much more here
955 Eschatology: "the creation of the new heavens & new earth is by the work of redemption which is his work & tis a work that he works out as God man & therefore as God man he will make the heavens new. All new things are by X the new creature the new name the new covenant the new song the new Jerusalem & the new heavens & new earth are all by X god man.
957 Heaven will be transformed after the Last Judgmt. X will come and be crowned and have new clothes put on him by the Father, and he will be admitted into a higher degree of enjoyment of the Father than before. [Once more, heaven is historical.]
¶ See before last. add this to Num. 952.] [E's brack.] remain to all eternity but yet both in their own nature are mutable. & that heaven is incorruptible is by the divine will & grace & not necessarily from the nature of heaven. if the angelick nature the highest & most excellent part of heaven is corruptible or liable to be shaken & destroyed as appears by the event doubtless the place what is inanimate in heaven is in its own nature capable of destruction < next p. but three> God only is incorruptible in his own nature The one of these worlds is to fall & be ruin'd & is to be the eternal seat of those creatures that fall and are ruin'd the other is to stand & to be exalted and brought to higher excellency perfection & glory & is to be the seat of those creatures that stand and are brought to higher excellency. as all the intelligent creatures that God hath made <the inhabitants of the world> all the spiritual world (which is the chief part of the world & instar totius) is mutable & is to be changed either by suffering ruin or exalted to a vastly higher perfection. so is the whole world it self the habitation the inferiour & inanimate part of the universe all of it mutable & all to be changed either by suffering ruin or being gloriously exalted in excellency. This universal change shall be at the end of the world or immediately after the day of judgment Then shall be the change on the inhabitants some shall perish & others shall be exalted to an immensely higher degree of excellency & glory. & so shall it then be with the two worlds this lower world that is to be the place of those that perish shall be destroyed by fire the upper world that is to be the seat of the elect shall be exalted exceedingly in its nature. and This is the new creation so far as that respects the external & inanimate world. This will be the external new-heavens & new earth. as there are two spiritual worlds the elect & reprobate so there are two material worlds that are to be the everlasting external seats or places of those spiritual worlds. and as it is to be with those spiritual worlds themselves that one will be destroyed as in a spiritual furnace of fire & the /p./ other will be exalted to a state of excellency & glory vastly greater than their original excellency (as even the angels the original inhabitants of heaven will be [)] so there is no reason to think but that it will be likewise with the two external worlds which they have relation to.
¶ When God created this lower world he made different orders or ranks of creatures of which the lower creation is constituted of which man is the most noble & excellent & so when God made the upper world he made different parts of which the angelical nature is the most noble & exalted & those parts which constitute the habitation are inferiour. seeing therefore the angels the highest part of the upper creation will be changed & exceedingly exalted in the glory in which they shine (as doubtless they will be in some proportion to the great & vast alteration that will be made in the glory of the saints seeing the day of judgment is the proper time of the reward of the angels as well as saints) there is no reason to think that the inferiour parts will not also be proportionably exalted
¶ God built heaven chiefly for an habitation for Christ his dear Son and the angels themselves are made for him and are as it were only parts of his house or habitation as it is said of the chh. in Heb 3. 6. all that is in heaven is an habitation for God's beloved Son the angels are only the more noble & excellent parts of the structure the chief ornaments of the building. The inanimate parts of heaven are to the angels an habitation but the intelligent parts of it see after next [finis]
¶ 954. MORAL GOVERNMENT of God over the world XTIAN RELIGION. <TRADITION OF THE HEATHEN> That the Deity maintains a moral government over the world & is the supream head & fountain of laws & judgment seems to be a notion that the heathen generally entertained by the light of nature <or by antient tradition> together with antient tradition as the did the being of a God the immortality of the soul &c-- [Here Edwards uses deistic statements against themselves. the deists said both--that the heathen have the light of nature and that there is no moral govt.] Thus Plato de legib. lib. 4. says no mortal man ought to institute any law. [E's] [p.88] and all the first legislatours <Minos> Licurgus, Numa, Zaleucus [sic] &c-- pretended they recieved their laws from the gods Numa pretended that he had his laws from the nymph Egeria in the Arecine grove, Minos from Jupiter in the Cretensian den, Licurgus from Apollo at Delphus, Zaleucus from Minerva. [p.88] Heraclitus says all human laws are nourished by one divine law [p.89] See Gales Court of the Gentiles Part I. B. [Gale is the primary source in all of these early comments on heathen philosophers.emph added] 3. c 9. [new sitting] The antient philophers or wise men of India who were called the Brachmanes held future rewards & punishments Apuleius Florid. Lib. 5. mentions this as one thing wherein their phil[so]phy consisted viz the shewing what were the torments & rewards which the gods appointed to all according to their merits Gales Court of the Gentiles. P. 2. B. 1. C. 4. p. 75. The Pythagoreans conception (as Iamblicus) touching the providence of God in general was this "That we have need of such a government as we ought not in any thing to contradict which alone proceeds from the Deity, who deservedly may challenge a sovereign dominion over all. For man being (say the Pythagoreans) shamefully variable and fickle in his appetites, affections & other passions, needs such a government, from which proceeds moderation and order." But Pythagoras held the gods to have a peculiar providence towards men, such as were at friendship with them. So Diogenes Laertius says Pythagoras held that men are akin to the gods, and therefore God has a special providence over us. [as Gen. 1. 26. (om.E)] So says Iamblicus Pythagoras D<d>emonstrated, there is a friendship of the gods towards men [add to this num. 963.] [E's brackets] See Gales Court of Gent. P 2. B. 2. C 8 p 183 (should be 183-84). [finis; rest, which is under the running head of "Heaven made more glorious after the day of judgment, Num 954" is an addition to the continuation of No. 952.]
¶ HEAVEN MADE MORE GLORIOUS AFTER THE DAY OF JUDGMENT. Num. 954
see before the last] [E's brack.] are to X an habitation as they are called his chariots the seat on which he rides so they are his throne the seat in which he reigns as the throne is the noblest part of the palace. and as God built the whole of the upper world to be an habitation for his dear Son so when the time comes that God shall reward his Son for his perfect & great obedience & finishing his great work appointed him to do when the work he was appointd to in his office is all finished at the end of the world & the time comes for him to recieve his full reward to be glorified with his compleat & highest glory in the Head & all his members & all enter into heaven together at Xs last & greatest ascension thither the house shall be garnished & beautified exceedingly to make it fit for his reception in this his highest glory as it shall be so with the glorious angels who are his chariot in which he shall ascend (they shall ascend in far greater glory than they descended because they shall have recieved the glory that is their reward & as [sic]) & who will be his throne when he is come thither & the chief & most noble parts of the building. I say as they will be as it were made new appearing in new glory so will it be with all the inferiour parts of the habitation. The house shall be garnished to prepare it for the glorious Bridegroom who shall enter into it with his blessed bride in her compleat & perfect beauty. when they shall enter into heaven to celebrate the solemnity & to partake of the glorious entertainments & joys of an eternal wedding as when King Ahasuerus made a great feast wherein he shewed the riches of his glorious kingdom and the honour of his excellent majesty and to shew the beauty of his queen the palace was exceedingly adorned on that occasion Esth. 1. 6.
¶ There is nothing in the Scripture that in the least intimates the external heaven or paradise to be unchangeable & not capable of being perfected & exalted to higher glory there is nothing so but the divine nature it self and it is too much honour to any created thing to suppose it to be so perfect that no occasion whatsoever even the rewarding of the infinite merits of the infinitely beloved Son of God himself is occasion great enough for altering of it or that shall render it fit & proper that it be yet further adorned. <next p. but one [all xo]> The only heaven that is unalterable is the state of Gods own infinite & unchangeable glory the heaven which God dwelt in from all eternity. which is absolutely of infinite height & infinite glory & which may metaphorically be represented as the heaven that was the eternal abode of the blessed Trinity <& of the happiness & glory they have one in another> & is an heaven that is uncreated & the heaven from whence God infinitely stoops to behold the things done in the created paradise. & of which that which [we (om.E)] concieve of as the infinite & unchangeable expanse of space that is above & beyond the whole universe & encompasses the whole is the shadow <This is what is meant Isai 57. 15. [see Notes in Loc.] [E's bracks.]> [later add. at bot. of p.]
¶ Tis true the things of the highest heavens are things that cannot be shaken but shall remain through divine grace Heaven is Gods throne & his throne is established forever & therefore shall be forever & ever. & the saints shall recieve a kingdom that cannot be moved Heb. 12. 28. Heaven is a city that has foundations whose builder & maker is God it is an house not made with hands & so eternal This is an inheritance incorruptible & undefiled & that fadeth not away What is reserved in heaven is represented in SS. as far above the reach of all the changes of time that should injure it <and the doors of that palace are everlasting doors Ps. 24.> But none of these things argue heaven to be in any other respect unchangeable than only as being above all changes that might destroy it or mar it or in any respect fade its glory or bring [it (om.E)] into any danger of those things. Heaven is no other wise out of the reach of change than the precious jewels & treasures that are there kept are so as the angels and spirits of just men made perfect and the man X Jesus the most precious & brightest jewel that God has made the first born of every creature the crown & glory of heaven & even the sun of that world of light but yet all these are susceptive of change in this respect that they will be exalted to vastly higher glory. Christs glory after the day of judgment will be greater than before, as the devil that has managed the war against him shall then be punished for all the mischief that he has done, so X Gods general the captain the captain [sic] that he hath sent forth in this great war against his enemies when he shall have fully conquered & put down all authority & power having come forth out of heaven to that end with all his hosts & has so gloriously finished all the work that his Father gave him a commission for, shall be exceedingly rewarded & glorified when he shall return with the victory in every respect perfect he shall enter the city with great triumph to recieve a great reward from the supream authority of the city. If X God man the King of heaven & its most bright & precious jewel the first born of every creature the Head & Crown ornament & glory of heaven & its bright & only luminary the sun of heaven whose glory & sweetness is the fullness & glory & happiness of all that world & that is the Alpha & Omega of all that is there & the summ of all I say if he shall be exalted in glory why not the place the external habitation that is the lowest part of that world. The habitation has not the honour of being immutable & immoveable in a higher sense /p./ than this King & end & glory of heaven himself is. The man X Jesus became immortal & eternal at his resurrection but yet that was no impediment in the way of his being as it were further glorified <as it were in> infinitely higher degrees as in his first & second ascension. That the highest heavens pass under such a change at the end of the world is no argument that it is with that as it is with the visible heavens that wax old as a garment any more than the change on the body of X at his ascension or on the bodies of Enoch & Elias & on the bodies of those that arose with X is an argument of the like waxing old.
¶ If the highest heaven might be as it were bowed and rent (tho it be the throne of God) that the eternal Son of God might come down on the earth to be the subject of his humiliation doubtless it is as capable of being adorned & made higher & brighter on occasion of his glorification.
_______________________________________________________________
¶ last p. but three]. [E's brack.] <Heaven is not unalterable in its own nature so but that it may be exalted> that part of the universe that is capable of ruin is not so unalterable in its own nature but that it may be brought to an higher excellency but the highest heavens in their own nature are capable of ruin, in the highest & most excellent part of it in the head of all that part of the creation & so of the whole creation viz Lucifer.
_________________________________________________________________
¶ The external heavens & the human nature of X are the eternal house & temple of God in different senses but the human nature of X or body of X including head & members including his human nature with his church is the house or temple of God in the highest sense This is immensely the most noble temple of God But if this which is the palace of God in so much the highest sense will pass under a glorious change why should not the external house that is the temple of God in a much inferiour sense & which is indeed is [sic] to be but an house for this house pass under a glorious [change (D;om.E)] if the inner temple the highest & most holy part of the temple shall be so much exalted why may we not suppose that the external temple the outer courts or the outermost curtains of the tabernacle be [sic] changed & made proportionably more beautifull
¶ Christ mystical or Christ & his church & the external heavens are the city of God or the new Jerusalem in different senses but the former in vastly the highest & noblest manner. but if the city of God or new Jerusalem that which is called so in the highest sense shall be so exalted & adorned with new glory at the end of the world why not that external new Jerusalem that is as much inferiour to the other as the body is to the soul. if the soul shall be glorified & made better why not the body if the body why not the garments if the inhabitants why not the house.
¶ The body of X is the dwelling place of his soul & therefore when God the Father glorified the soul of X he also glorified his body because /p./ he judged it meet that the alteration in the house should be answerable to the alteration in the inhabitant & so for the same reason the bodies of the saints shall be glorified as well as their souls & there is just the same reason why heaven the house of X & the house of his saints or in one word the house of X mystical should be exalted to higher glory at the same time that X mystical himself the inhabitant is exalted to higher glory
¶ The church is X temple X is spoken of as dwelling in the saints This temple of X this new Jerusalem shall at the end of the world when X comes to recieve his full reward be exceedingly adorned to fit it for Xs indwelling as we see by Rev. 21. 2. & why shall not the other temple of X that which is so in an inferiour sense be proportionably adorned at the same time. is it not rational to suppose that the whole tabernacle shall be proportionably adorned & beautified the outer curtains proportionably with the inward curtains of blue purple & scarlet & fine twined linnen
¶ The infinitely glorious & beloved Son of God his shedding his blood & enduring those extreme sufferings in obedience to his Father was a thing great enough to obtain this even that the very heaven of heavens should be made new with new glory for him it was great enough to lay the foundation for an universal refreshing renewing or new creation of all elect things that all spiritual & external should be immensely exalted in perfection beuty & glory
_________________
¶ It seems impossible that it should be otherwise than that all heaven should put on new glory at the same time that X puts on new glory. all must be allowd <altered [in]> proportion for X is the glory of heaven the beuty & ornament life & soul of all & there is no glory there but only the reflection of his glory & the emanation of his brightness & life & the diffusion of his sweetness every manner of beuty or excellency that is there is immediately dependent on him there is no shining or lustre no fineness or purity vivacity or pleasantness in any thing there but that it is in such a manner dependent on him as to appear to be immediately every moment from him as a kind of diffusion of his glory & sweetness on every thing & into & through every thing So that the most inward nature of every [thing (om.E)] there recieves all excellency & all purity & preciousness & sweetness from him immediately. in heaven X appears & acts most visibly & sensible [sic] as the Creatour & life & soul & fountain of all /p./ being & perfection & he of whom & through whom [all things (D; om.E)] are and by whom they all immediately consists Thus the glory of the latter house will in every respect be greater than the glory of the former house because the Lord the messenger of the covenant shall come into his temple & fill the house with glory. Xs appearing in glory will be that which [will (om.E)] glorify the bodies of his saints as tho it was an immediate visible communication of his glory & life to them as from Head to his members nothing but his presence in so great glory effects the thing as it were & so will it be with respect to every thing else that is external in heaven.
¶ Thus as the face of the earth as it were rejoices at the return of the sun in the spring & there is a great alteration in it it puts on new beutifull garments of joy & gladness & welcomes the son [sic] & its renewed beauty is from the sun from his diffused glory & sweet vivifying influence [in (om.E)] which all the face of the earth rejoices So it will be in heaven when X returns thither in his highest glory after the day of judgment all heaven will as it were rejoice & put on new <life new> beauty & glory to welcome him thither. [see 1122. B. 7. [E's bracket]
¶ The beautifying & adorning the temple of Jerusalem so exceedingly a little before Christ came into it seems to be some shadow of this and I believe was intended as a type of it tho not parallel in every circumstance as the beautifying of it not being at the very instant of Xs first entring into the temple & some other circumstances. This seems also to be typified by the immensely more glorious abode that the ark had in Solomons time from what it had in Davids time. the carrying up of the ark into Mt Zion into [sic] Davids time was a type of Xs first ascension into heaven as is evident from SS. & the carrying of it up into Mt Moriah into Solomons glorious temple is a type of his second more glorious ascension into a more glorious abode at the end of the world. Davids militant reign till all the enemies of Israel were subdued under them was a type of Xs present reign in heaven over his chh. till the resurrection which is a militant reign for till the end of the world he goes on fighting & will continue so to do till all enemies are made his footstool as yet we see not all things put under him and the last enemy shall be conquered is death which shall be at the end of the world. Solomons glorious reign in perfect peace & tranquility with all subdued under him & settled in subjection to him is a type of the reign of X after the end of the world after all enemies shall be subdued. & the place of the ark in his reign in that glorious & most magnificent temple was a type of the abode of X in heaven in its advanced glory at the consummation of all things Tis the same heaven only sublimated & exalted to exceeding greater glory which is typified by the mountain of the temple being called by the same name after the ark was removed into it that the place of its former abode was called by viz. /p./ Mt Zion. So that the ark is represented as never changing its place from Mt Zion & when it was carried into Mt Zion God said of it this is my rest forever here will I dwell for I have desired it Ps 132. 13.14.
¶ There is no[w (om.E)] a place somewhere in the world (probably in the central parts of this earth) that is called hell. but hell will be made immensely more terrible after the day of judgmt when instead of that fire in the centre of the earth all the visible universe shall be turned into a great furnace & probably heaven will be made as much [more? (om.E)] glorious after the day of judgmt as hell will be made more terrible.
¶ Thus the external new Jerusalem or the glorious & eternal abode of the church of God (which can't be excluded from the description in the two last chapters in Rev. because there is in the description often a distinction made between the city and the saints that are the inhabitants) I say thus the external new Jerusalem will come down from God out of heaven i.e heaven in this new creation of it shall come down from the infinitely high & uncreated heaven in which God had dwelt from all eternity from which God stoops & humbles himself to behold the things that are in heaven.
¶ Thus that will be fulfill'd that is proclaimed in Rev. 21. 5. and he that sat upon the throne said behold I make all things new. The whole creation external & spiritual shall be altered & new-formed and thus the new creation will be parallel with the first creation that Moses gives us an account of to which it is spoken of as parallel in Scripture. and all the elect creation which is instar totius all elect things in heaven & in earth shall be gatherd together in X & all made new both spiritual & corporeal all that appertains to the elect not only elect spirits but their corporeal habitations their bodies that are the microcosm that are their particular habitations & the macrocosm that is the general habitation There shall be collected all that is elect in heaven or earth being all perfectly purified by fire & not mixed with the reprobate part of the world & all shall be made new & so is justly called the new heaven & new earth There will be new angels & new men new bodies & new spirits things that are originally of the earth made new & things originally of heaven also made new. Tho the place of the chh of X (for whose sakes chiefly all heaven & earth is made) be different from what it was before she dwells in another place instead of that heaven & earth that was her habitation before yet it is called by the same name but only new, as the ark when it moved from Zion to Mt Moriah carried the name with it only it was a new Zion.
¶ When God has obtaind his end of the world that he created in the beginning when all things are brought to issue into their end at the consummation of all things & God in the final event appears to be the Omega [E's] as was [sic; means "well as"] the alpha [E's] then God will shew his mighty power a second time towards the whole towards the reprobate part of the creation in terribly destroying it, and towards the elect part in bringing it to its highest perfection next p. CONFLAGRATION whether a purifying fire. [wr. after next]
______________________________________________________________
¶ <next p.> Many suppose the fire of the conflagration will be a purifying fire by which the heavens & the earth will be refined in order to their standing forth in /p./ a [xo in mg.] new perfection & beauty. And this is very true but not in the manner in which many seem to understand it it will indeed be the fire by which the whole universe shall be purified i.e by which it shall be purged from its reprobate parts all the filthiness of the whole universe shall [be (om.E)] gathered into it there to be consumed the reprobate part of heaven was removed out of it to be cast into this fire the filthiness that once was there is here & so is all that is reprobate & filthy on the earth It is a purifying fire as it is the fire of Gods justice & holiness but the justice & holiness of G shall perfectly purify heaven & earth & purge all the elect creation from all manner of defilement <or mixture of that which is reprobate whereby it will be fitted to be exalted to its highest beauty & glory.> & not only so but such a wonderfull & terrible display of the holiness & justice of God will be a great means of further sanctifying all the elect world setting of them at a vastly great distance from sin against this holy God & a means of vastly exalting the purity & sanctity of their minds
_________________________________________________________________
¶ <last p.> The elect creatures that are the eye and mouth of the creation that are made to behold Gods works & to give him the glory of them did not behold the first creation The angels did not behold the creation of heaven that most glorious part of the creation nor did they see the creation of themselves. & men beheld no part of Gods work in producing the creation but the time will come when God will make all things new by a new creation wherein his power towards the whole will be much more displayed than in the first creation. When God shall effect this creation men & angels shall see God perform it they shall see God produce the new heaven & new earth by his mighty power & shall see the crea the men that saw the creation of nothing in the first creation shall see the creation of all & even their own new creation & angels shall see the creation of heaven & themselves all shall see that creation that shall be a work so much more wonderfull & [wwxo] & so much greater than the former shall not be mentioned nor come into mind last p.
_______________________________________________________________
¶ Many have supposed that the place of the residence of the saints after the day of judgment would be different from what it is before & make the paradise the departed souls of saints are in now different from heaven that they shall be admitted into after the day of judgment. & that paradise is only a place of rest that the saints are reserved in till the judgment when they shall be admitted into heaven. here is a mixture of truth with errour. Tis true that the habitation of the saints after the day of judgmt will be new & different exceeding different from what it was before, but not in that manner that has been supposed Not that the place or situation will be different there is no need of that but the habitation will be new created & shall appear with quite new & transcendently more excellent glory.
HADES PARADISE
¶ It may be objected against what has been here supposed that X at the day of judgment will invite his saints to inherit the kingdom prepared for them from the foundation of the world as tho it were the same heaven that was made and prepared for them at the first creation that they were now going to inherit.
Answ. it is the same house then built not taken down /p./ never shaken or removed but only made more glorious as they are the same angels of heaven that were made for the saints from the foundation of the world, tho they shall be so much more glorified that they will be as it were new creatures as it will be with the angels of heaven who are the principal part of the kingdom spoken of so it will be with the external habitation. it was prepared for them at [E's] the foundation of the world the foundation of it was laid then & has been preparing from [E's] the foundation of the world from that time that the foundation of the world was laid it has been preparing ever since in all that has been done to it & in it & about it & not only the kingdom is prepared from the foundation of the world in creating heaven & what has been done there from that time but the creation of the whole universe was to prepare a kingdom for them to lay a foundation for their kingdom & dominion & all that has been done in providence ever since has been to prepare a kingdom for them & these words of X are a good argument that the WORK OF REDEMPTION IS THE END & SUM OF ALL GODS WORKS it was the end of the creation of the whole universe & of all Gods works of providence in it.
________________________________________________________________
¶ 955 Ques. By whom and at what time will this glorious work of God in making the highest heavens new be accomplished. Will it be done by God the Father in the absence of his Son while he is here in this lower world taken up in the concerns of the last judgment to garnish heaven or prepare it for his Son with his blessed Bride against their coming or will it be accomplished by the Son at his return into heaven with his church
¶ Ans. Not the former but the latter for the following reasons.
¶ 1. All communicated glory to the creature must be by the Son of God who is the brightness or shining forth of his Fathers glory. and therefore when the external world comes to recieve its greatest brightness & glory it will doubtless [be (om.E)] by him & it will be by him as God man. for all that God doth by X as the medium of communication between himself and the creature since X became God man or at least since as God man he has been glorified & enthroned as Lord of the universe he doth by X as God man in whom it hath pleased the Father that all fullness should dwell and that in all things he should have the preheminence as he glorifies the angels & saints who are the inhabitants so doubtless it will be he that will glorify the habitation
¶ 2. The old creation was by him the highest heavens were created by him for without him was not any thing made that was made. it was said concerning him thou Lord in the beginning hast laid the foundations of the earth & the heavens are the work of thine hands Heb. 1. 10 & not only the visible but the invisible heavens were created by him For he is the image of the invisible God the first born of every creature & the beginning of the creation of God for by him were all things created that are in heaven & that are in earth visible & /p./ invisible whether they be thrones or dominions or principalities or powers all things were created by him & for him & he is before all things & by him all things consist So likewise the new creation will be by him. For him God makes the worlds not only the visible but invisible world not only the present world but the world to come the new world the new heavens & new earth For God hath given him a name above every name that is named not only in this world but that which is to come Eph. 1. 21. <by the world to come in that place the Apostle seems to mean the new world that shall follow when the age of this shall be at an end for the word is age. This age & that which is to come> & unto X hath God put in subjection the world to come if God committed to him the creation of the old world much more would he commit to him the creation of the new for this is his business to renew all things the creation of the new heavens & new earth is by the work of redemption which is his work & tis a work that he works out as God man & therefore as God man he will make the heavens new. All new things are by X the new creature the new name the new covenant the new song the new Jerusalem & the new heavens & new earth are all by X god man.
¶ 3. The destroying the lower world the reprobate part of the creation is committed to him & therefore much more will the glorifying of the elect part of it be his work. For this is his most proper business the other is his business more indirectly & in subordination to this.
¶ 4. The creation is certainly by him as to the principal parts of it viz the glorifying the saints & angels. He shall build the inner temple & doubtless therefore he will build the outer temple the glorifying of that which is his temple & city in the highest sense is committed to him & therefore doubtless the glorifying of that which is the temple & city in an inferiour sense will be committed to him.
¶ 5. If X as God man shall be the author of this work he will doubtless be so visibly. For the work is committed to him for his honour 'tis an honour that the Father commits to him in reward of what he has done & suffered it shall therefore be visibly done by X as God man & therefore will not be effected in his absence here in this lower world but he shall be present when it is done & shall visible [sic] put forth his power & communicate his influence & glory in order to it.
¶ 6. If this work were wrought while X is here in this lower world judging the world then this new creation would not be seen by men & angels which is not to be supposed. See the paragraph in the last p. but one mark'd with an asterisk.
¶ 7. If this work be wrought in Xs absence then that world won't be glorified by the presence of the sun of righteousness as the face of the earth is renewed & glorified by the return of the sun in the spring. See the last page but 4. last paragraph in the page. The Lamb is the light & glory & sun of the new-Jerusalem & therefore the new brightness & life vigour bloom & beauty /mg./ o& fragrancy of that & joy of that world will be from him & from his presence
______________________
¶ After the cursed sentence is executed & all the angels & saints have beheld the dreadfull execution then X with all his elect church now see No. 957. [finis]
¶ 955 TRADITIONS OF THE TRINITY AMONGST THE ANTIENT HEATHEN Sanchoniathon calls Saturn by the name of Ilos which [Bochart?] [he (om.E)] supposed to be from the name of God EL So Damascius <[, "]> the Phenicians & Syrians name their Saturn EL whence the Grecians call the sun which was the Phenician Saturn . Sanchoniathon speaking of this Ilos says the companions of Ilos that is Saturn are called Eloeim as if one should say the Saturns. Gales Court of the Gentiles. P. 2. B. 2. C. 5. p 54. So that he makes three Saturns companions one of another that all have the SS names of the true God
______________________
¶ Sanchoniathon spake of one that was begotten of the King & Queen of heaven in these words. By these was produced here is the gnelion the most high begotten
¶ The heathen philosophers speak of the Son of God as wisdom or idea or Logos and of the Holy Spirit as love So Gales Court of Gen. P. 1. B. 3. C. 3. p. 43. 44. Aristotle [etc] Stech. Eugubinus de peren. Philosoph. l. 7. c. 10. “For whom Moses in his language calls the Spirit to wit Sapience Mercury calls the Mind, Intelligence, Orpheus love. Therefore there are among the Hebrews who interpret Moses's Spirit the will and Aristotle Io Major. Philosoph. interprets that love, which divines make the first principle of all things Cupidity saying that Parmenides made love or cupidity the first principle Cornutus also explaining the antient theology says That love which with them was called an impetus or cupidity to generate. This sufficiently explicates what Orpheus meant by this antient love. There is one of Orpheus's verses amongst the antient Philosophes which mentions this divine love The first productive principle was WISDOM & sweet LOVE. The Stoicks also held there was So Diog. Laer. of Zenos, which Plato in his Timaeus calls . Again Gales Court of Gen. p.2. B. 2. C. 8. p 177. Plato in his Philebus fol. 17. shews how was and how these were This doctrine says he seems strange, but yet the Gods as they say have thus delivered it to us to learn & to teach to others again Gales Court of Gen. P.2. B.2. C.8. p.180. Parmenides a Pythagorean speaking of Gods ideas says they are of two sorts one he makes to be infinite, immoveable, eternal, simple & causative of all things. This he calls the primary idea which gives being & vertue to all things 2. as for the secondary ideas they are Ibid. p. 181. Plato speaking of the divine ideas speaks of one that is self-subsisting, or independent, eternal, eternal, [sic] indivisible, immaterial, & simple but besides this original simple idea Plato brings in Timaeus discoursing of another kind of idea which he calls and , an exemplar or image which he makes to be the first foetus, impress, or offspring of the former original idea: so likewise it is a lively delineation or representation of the future work or thing to be made whence the divine agent having got his exemplar proceeds to the production of his work answerable there to.
¶ Sanchoniathon speaks of a dark blustering spirit or wind, as the first moving principle of the universe who finding the chaos confused, & involved in darkness, without bounds or order, being moved with the LOVE of his own principle he made a contexture called LOVE whence the first production of all things proceeded. Gales Court of Gen. P. 1. B. 3. C.3. p.43. N.B. Gales C. of Gen. almost wholly omits Plato's divine philosophy, where these traditions are chiefly contained [ see further 970.] [E's bracks.]
¶ 956. TRADITIONS. AMONG THE HEATHEN CONCERNING THE CONFLAGRATION. Strabo says the Druids the antient philosophers of Brittain & Gaul, held that the world should be destroyed by fire. and they held the immortality of souls. Gales Court of the Gentiles. p.2. B.1. C.4. p.80. The poets in their fictions make Pyrrha the wife of Deucalion whereby they symbolically signify unto us that as the world was formerly destroyed by water so it should be again by fire for whence Pyrrha signifies fire. So Plato in his Timaeus fol. 22. tells us that the great vicissitudes and dissolutions of the world sprom [sic spring from?] from fire and water and he begins with that by fire which he thus expresseth "That fable which is so common amongst you, touching Phaeton, the son of the sun, his burning the world with fire hath the figure of a fable, but the truth is this there shall be a great parallax or change of things in heaven and earth, & in a short time a great dissolution of all things upon the earth by reason of much fire" So Serranus says “it is the common opinion of the Platonists that the world shall be destroyed by fire." Gales Court of Gen. P.1. B.3. C.7. p.75. So the Egyptian priest when Solon enquired of him concerning Deucalion & Pyrrha, upbraided him that the Grecians had no antient opinions flowing from first tradition, & then mentions to him this antient tradition says he there have been & shall again be many destructions of men in many places & those very great by reason of fire & water. Gales Court of Gen. P. 1. B. 3. C.6. p.69. Which confirms what was said before of the reason of the name of Deucalions wife. "Pythagoras places hell in the sphere of fire and that sphere in the middle of the universe. add that Aristotle mentions some of the Italick or Pythagorick schools who placed the sphere of fire in the sun & called it Jupiters prison" Chambers's Dictionary under the word Hell. <See also Gales Court of the Gentiles. P. 2. B.2. C.7. p.163> The Stoicks generally asserted the dissolution of the world by fire which they termed , expurgation by fire. So Seneca Quaest. Natural. 3. 13. The worlds period shall be by fire. The like Epist. de Consolat. ad Polyb. fol. 64. "There are some things that threaten ruin to the world. and this world which comprehends all things, divine & human, shall if we may believe it, one day be dissipated and immersed in its old confusion & darkness." Again fol. 92. he speaks more plainly thus and when the time shall come wherein the world being to be renewed, must extinguish itself, all things shall fall by their own power, and the stars shall rush upon the stars, and all matter burning in one fire, whatever now shines in the world shall then burn" Grotius in his Annotat. on 2. Pet. 3. 7. acquaints us that Seneca had these traditions from the Stoicks who called this final dissolution of the world by fire . There is a mention of this tradition in a book called Cedrus Liboni as God in times past let loose the reins to the waters so will he again let them loose to fire So Sophocles speaks of the skies letting loose its full treasures of fire hereafter. Heraclitus's opinion hereof is related by Diogenes Laertius in his Life thus there /p./ is one world & that produced of fire & shall be again reduced into fire Ovid Metamorph. lib. l. fol. 7. expresseth this last conflagration thus
Esse quoque in satis reminiscitur affore tempus
Quo more quo tellus, correptaqi [sic] regia coeli [? A ed.]
Ardeat, & mundi moles operosa laboret.
Minutius Felix observes this to have been the general opinion of the Stoicks, Epicureans & Plato his words are (p.110) these, "Among the Stoicks it is a constant opinion that the humour being consumed, this world shall turn into fire. and the Epicureans have the same sentiment of the conflagration of the elements, & of the ruin of the universe. Plato says that the parts of the world shall now be drowned & at another time burn'd &c-- and that these prophetick discoveries of the final conflagration were diffused among the Gentiles from sacred oracles originally is confirmed by what we find to this purpose in Amyraldus Theses Salmur. p. 3. de Resurrectione p. 890. Some shadow says he of this truth touching the resurrection seems to have been apprehended by those who in times past held the world should be purged by fire which the Stoicks called , purification by fire whence they affirmed it should be so restored as that every one should recieve a new life. And altho this may seem to be fetched from Zeno's Porch and so to relate to their fate yet the Stoics derived it from elsewhere for Zoroaster was of the same opinion as Clem. Alexandrinus Strom. 5. & Diogenes Laertius affirms that Theoompompus a peripatetick philosopher drew the same from the discipline of the Magi. Again Clemens Alexandrinus attributes the same opinion to Heraclitus, who recieved it from the barbarick philosophy i.e from a certain consent of all those men which amongst various nations passed for wise men. which seems to have flowed originally Hence that God in times past indulged his people with some knowledge of the destruction & restoration of the universe" Thus Amyraldus.
¶ But none speaks more fully to this present purpose, than Grotius in his Annotat on 2. Pet. 3. 7. This says he is a most antient tradition confirmed by X. We have testimonies of this tradition in Hystaspes, the Sybilles, and Sophocles. also in Ovid, Seneca, Lucan as we have shewn in our Annotates ad lib. l. de verit. relig. Xtiani about the end an indice whereof we have in the observation of the astrologers touching the approach of the sun towards the earth of which see Copernicus Revolutionum lib. 3. cap. 16. &c. Then he concludes thus These celestial fires being jumbled together with the subterraneous thence that final conflagration so fatal to the world shall arise, as formerly the flood from the coalition of the celestial waters & the subterraneous &c-- Gales Court of the Gentiles, p.1. B.3. C.7. p.75,76,77. Caecilius in Minutius Felix affirms that these fires (speaking of celestial & subterraneous fires) threaten conflagration to the whole world yea to the stars themselves. G. C. of G. P.2. B.3. C.9. p. 339. See further No 1017 B. 5. See Pools Synopsis. on 2 Pet. 3. 7. [finis; 2-3 1.sp. blank at bottom of p.]
¶ 9 add this to 953.].[E's brack.] TRADITIONS Among the HEATHEN] [E's] Plato in his Cratilus and elsewhere acknowledgeth that they (the Greeks) recievd their learning from the Barbarians & antients who lived near the gods Gales Court of the Gen. P.2. B.2. C.1. p.83. Plato in his Philebus acknowledges that the report or tradition he had recieved of the unity of God as to his essence & plurality of persons and decrees was from the antients who dwelt nearer the gods & were better than they ibid. p. 84. The first Grecian philosophy was mythologick & symbolick will be easily granted by any versed in antiquities. So Diodorus Siculus lib. 4. makes mention of an antient mythology which he also calls old fables. Plato in his Philebus fol. 17. sheweth how this was and how these were . This doctrine says he seems strange but yet the gods as they say have thus delivered it to us to learn, and to teach it others Gales Court of Gen. P.2. B 2. C.8. p 177. ibid. p.179. we have an account that Plato speaking of the same doctrine says we recieved it from the antient philosophers & they originally from the gods who who [sic] taught them thus to philosophize & teach others.
¶ Plato speaking of men at first living on the fruits of the trees & living naked and conversing not only with man but beasts says these things we must omit until there appear some one meet to interpret these things to us & speaking of other things pertaining to the golden age he says "Our first ancestors who sprang up immediately after the first revolution delivered these things unto us which fables many now a days not rightly disbelieve" Gale. ibid. P.1. B.3. C.4. p.56.57. Hermippus an antient & diligent writer of Pythagoras's life says in express words that "Pythagoras transferred many things out of the Jewish institutions into his own philosophy" Thence he stiles him the imitator of the Jewish dogmas whence Grotius says that according to the testimony of Hermippus Pythagoras lived among the Jews. <and Porphiry writes that Pythagoras went to the Hebrews [<E's> Gales Court of Gen. P.2. B.2. C.9. p 195> As for Plato there is a common saying of Numenius the Pythagorean, What is Plato but Moses atticizing Gale. P.1. B. [sic] C.2. p.9. So elsewhere Plato makes the like mention of a knowledge of God by tradition which Plutarch calls the old faith, Again Plato says that "The knowledge of the one infinite Being, was from the gods who did communicate this knowledge to us by a certain Prometheus together with a bright fire ibid. p. 10 perhaps by this Prometheus with a bright fire he means Moses with a bright fire of <at> Mt Sinai <where God spake to him out of the fire in the bush> where he recieved a fiery law as it is said in Deut. 33. 2. See next book No. 959. [finis]
¶ <957> HEAVEN made new after the Day of Judgmt] [E's brack.] [HAPPINESS OF HEAVEN CHRISTS GLORY INCREASED after the Day of Judgmt] add this to that which next precedes Num. 955]. [E's] perfect & X shall come & present his chh now perfectly redeemed to the Father saying here am I and the children that thou hast given me and having thus finished all the work that the Father had given him to do he shall deliver up the kingdom to the Father Then shall the Father with infinite manifestations of endearment & delight testify his acceptance of X & of his church thus presented to him & his infinite acquiescence of what his Son has done & complacence in him & his spouse and in reward shall now give them the joys of their eternal wedding. & he himself will dress his Son in his wedding robes The human nature of X or X as God [man (om.E)] shall be the subject of a new glorification then when he shall be the subject of those smiles of the Father and those infinitely sweet manifestations of his acceptance & complacence when he shall present his redeemd chh & deliver up the kingdom & from that manifestation of complacence the Son shall be changed into /p./ the same image of complacence & love & shall put <[on (om.E)]> that divine glory the glory of that infinitely sweet divine love grace gentleness & joy & shall shine with this sweet light far more brightly than ever he did before <he shall> shall be clothed with those sweet robes in a far more glorious manner than ever before then shall that be fulfilled in the highest degree Ps. 21. 6. For thou hast made him most blessed forever thou hast made him exceeding glad with thy countenance and also the foregoing verses. Thus God the Father will give the Son his hearts desire as it is said in the 2d verse of that Ps. his hearts desire was that he might express his infinite love to his elect spouse full & freely to this end God the Father will now crown him with a crown of love & array him in the brightest robes of love & grace as his wedding garments as the robe in which he should embrace his dear redeemed spouse now brought home to her everlasting rest in the house of her husband as before he came into this accursed world in the glory of the Father & God the Father arrayed him with his own glory chiefly of his majesty power Justice omniscience & holiness attributes that are terrible to Gods enemies because his errand into this reprobate part of the universe was to destroy it so now he is returned & entred into the elect & blessed world to recieve the joy that was set before him with his bride. now he shall more especially have conferred on him the glory of his Father in tho in his gentle & sweet attributes shining forth in the infinitely bright robes of his boundless love & grace & holy sweet ravishing beauty & delight that he may bless his elect & glorify that elect world with the beams of this light. The Son being thus glorified with infinite sweetness by the light of the countenance of the Father the glory will be communicated from him to his bride & she shall be transformed into his image by beholding him or by his sweet shining & smiling upon her. & at that time will be the transformation of all heaven & it will become a new heaven the beams of the Sons new glory of grace & love shall advance that whole world to new glory & sweetness Thus X & his saints both shall recieve their consummate felicity & full reward & shall begin the eternal feast of love the eternal embraces & the eternal joys of that marriage of the Lamb. The saints shall not recieve their full happiness 'till now tho they shall be glorified on earth when they shall be raised & changed at the first sight of their glorious Redeemer coming in the clouds & shall be further glorified when they shall be made to sit with X on his throne of judgmt. yet X speaks of their greatest happiness as yet future when he says Come ye blessed of /p./ my Father inherit the kingdom prepared for you &c-- Now they shall inherit it now they shall be put in possession of it
¶ Thus tho the new glory of heaven shall not be tho it shall be as it were from the communicated influence & glory of the sun of righteousness returning to heaven from the judgment yet it will not be at once as soon as the beams of a returning Jesus shines on that world but X with all his saints & angels shall first enter into the world & they shall have an opportunity to see its glory in its former state & then the presentation shall be made to the Father & his aceptance made & the purchased glory then given by his hands So that the saints & angels shall have opportunity fully to see this work of new creation first fully beholding the world before its renovation & then seeing the change as tis with the destruction of the reprobate world the world as it were sinks of it self flees away & breaks in pieces as it were by beholding the manifestation of his awfull majesty & wrath & the shining forth of the infinitely pure & powerfull holiness & justice & wrath does as it were of it self set all on fire Yet this destruction wont actually be at X<s> first appearing in terrible majesty in this lower world but at the greatest manifestation of it when he pronounces the cursed sentence.
¶ How immensely will it heighten in the eyes of the saints the value of that love & gentleness with which they now shall see X clothed that they have just before seen such great manifestations of his infinite majesty & the terribleness of his wrath and how will it heighten their admiration & joy in his embraces. When Christ himself that glorious King shall resign up the kingdom [to (om.E)] the Father tho' he shall recieve new his reward & new glory from the Father it will not be to act henceforward as the supream head of dominion to whom the government of the world is left but rather as an head or grand medium of enjoyment of the Father X himself shall be admitted to a higher enjoyment of the father than ever he was admitted to before & in him the saints shall enjoy him the Son himself shall now be subject to the Father and after the saints have seen him in infinite majesty in the judgment wherein his glorious dignity appeard & now come to see him in his infinite mildness & love they shall also see his transcendent humility in his adoration of the Father & what a sense will this give them of the honour of the Father to see a person of such dignity as they saw in the judgment thus humbly adoring the Father & how will this example influence their adoration of God & keep up their reverence in that infinite nearness & freedom to which they are admitted, as the sight they have had of the terrible majesty of X in the judgment will keep up their reverence towards him in the midst of their most intimate communion with him & while they dwell <in his a> as it were in his arms & on his lips. <See concerning the new accession of Glory to the highest heavens at Christs first ascension Note on those words Joh. 14. 2. I go to prepare a place for you. [finis; reference later]
¶ 958. WORKS OF GOD how all wrought through X God CREATED the WORLD by his Son both the old world & the new by him he made the worlds & all things visible & invisible whether they be thrones or dominions or principalities or powers he created both angels & men & is the Author both of the old & new creation. and there is but one thing that is created that is more immediately the work of God the Father and that is the human nature of X & that both in its old & new creation. all the works of God ad extra are wrought by X excepting those that are immediately wrought upon or about X or in which X himself is the effect or object & these are more immediately from God the Father all universally are by the Spirit but the human nature of X & what belongs to it is by the Spirit as the Spirit of the Father but all the rest are by the Spirit as the Spirit of the Son
¶ The Incarnation of X was the work of the Father He is not only the Son of G. (i.e of God the Father) by his eternal generation but also by his generation in the womb of the virgin Luke 1. 35 The Holy Ghost shall come upon thee and the power of the highest shall overshadow thee therefore also that holy thing which shall be born of thee shall be called the Son of God. 'Tis said holy thing, [E's] not holy person or holy one that holy thing is the human nature of X. this holy thing is called the Son of God because it was concieved by the power of the highest i.e of the Father. It was especially the work of God the Father to prepare X a body as appears by Heb. 10. 5. It was God the Father that sent his Son into the world but to this appertains his being incarnate or being made of a woman Gal. 4. 4. But when the fullness of time was come God sent forth his Son made of a woman made under the law 'Tis the work of God the Father to give us his Son but this is done by causing of him to be incarnate whereby he is become one of us tabernacles amongst us & is become our Brother Joh. 3. 16. Isai 9. 6. To us a son is given Joh. 4. 10 All the endowments of both nature & grace which X had were given him of the Father for all are of the Spirit the natural faculties are of the Spirit of God the inspiration gives him understanding in this sense but X has the Spirit from the Father tis his work to anoint him <& 'tis the Fathers work to sanctify the Son Joh. 10. 36.> it was the Father that sent the Sp. like a dove upon him at his baptism <Tis the Father gives him the Sp. not by measure> and seeing that all Xs gifts of nature & grace were from the Father so was that increase in wisdom & stature that we read of as his generation in the womb of the virgin was of him so was his nourishment alwaies from him whereby he was supported & grew. all men & angels live by the Son but the Son lives by the Father Joh. 6. 57. As the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me Christ is the Light of the world he is the great prophet of God & is the light both of this lower world & of heaven all the instruction that men or angels have is from X but X has his instruction all from the Father <John 6. 46. Not that any man hath seen the Father, save he which is of God, he hath seen the Father together with Joh. 1. 18 No one hath seen God at any time, the only begotten Son which is in the bosom of the Father he hath declared him. & Math 11. 27. Neither knoweth any man the Father save the Son & he to whomsoever the Son will reveal him.> Joh. 5. 19.20. The Son can do nothing of himself but what he seeth the Father do for what things soever he doth these also doth the Son likewise For the Father loveth the Son & sheweth him all things that himself doth. and he will shew him greater works than these that ye may marvel & v. 30. I can of mine own self do nothing as I hear I judge Joh. 8. 38. I speak that which I have seen with my Father chap. 14.10. The words that I speak unto you I speak not of my self but the Father that dwelleth in me he doth the works v. 24. the word which you hear is not mine but the Fathers which sent me Chap. 12. 49. For I have not spoken of my self but the Father which sent [me (om.E)] he gave me commandmt /p./ what I should say & what I should speak. As our trust is more immediately in the Son so Xs trust is represented from time to time as being in the Father as X is our strength so God the Father is his strength. Isai 49. 5. As X is the Judge of angels and men so God the Father is his Judge Isai 49. 4.
¶ The new creation of the man X Jesus is especially from the Father as well as the old i.e. not only his incarnation & what he was made & what was conferred upon [him (om.E;mg.)] while he was in the flesh or in his state of humiliation but also his exaltation is from the Father Philip. 2. 9.10.11. Wherefore God also hath highly exalted him and given him a name which is above every name &c-- Joh 17. 1. Father the hour is come glorify thy Son that thy Son also may glorify thee & v. 5 And now O Father glorify thou me with thine own self, with the glory which I had with thee before the world was. 'Tis Xs work to glorify all other elect creatures but tis God the Fathers work to glorify him as we find the distinction v. [no number] And the glory which thou hast given me I have given them v. 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me. The Father appoints to him a kingdom & he appoints to his disciples a kingdom The Father hath set him on his throne & he sets them on his throne. This is the Sons reward but tis every where spoken of as that which belongs to the Father to promise & bestow on the Son his reward. The Father often speaks of it as his work in the old Testament especially in Psalms & Isaiah
¶ The resurrection of X which was the beginning of the new creation was especially from the Father. This was as it were a new birth of Christ wherein he recieved a new life and as by his first birth wherein he was begotten in the womb of a virgin & born of her he was begotten <mg.> & so that holy thing that was born of her was called the Son of God so by his second birth whereby he was born of the womb of the earth (that is often in Scripture represented as our mother) he was also begotten of God thus God the Father says to X with respect to his resurrection, Thou art my Son this day have I begotten thee as is evid. by act 13. 33. with the context. & Heb. 5. 5. X glorified not himself to be made an high priest, but he that said unto him Thou art my Son this day have I begotten thee. <X is said to be raised up by the glory of the F Rom 6. 4.> ¶? The resurrection & ascension of X are both ascribed in a peculiar manner to the Father as a manifestation of his glorious power Act 2. 32.33. This Jesus hath God raised up whereof we are witnesses Therefore being by the right hand of God exalted & having recieved of the Father the promise of the Holy Ghost &c--Eph. 1. 19.20.21. according to the working of his mighty power which he wrought in X when he raised him from the dead and set him at his own right hand in the heavenly places far above all principality &c-- The resurrection & ascension of X is spoken of as the special work of the Fathers power or his right hand. Act. 5. 30.31. The God of our Fathers raised up Jesus whom ye slew & hanged on a tree Him hath God exalted with his right hand to be a Prince and a Saviour, to give repentance unto Israel & remission of sin he hath exalted him by his right hand of power that he by his princely power might raise up & exalt others God raised up Jesus by himself but raises up others by Jesus 2. Cor. 4. 14. Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus & shall present us with you. The raising X is peculiarly ascribed to the Father where the Father & Son are both mention'd together Gal. 1. 1. Paul an Apostle not of men neither by men but by Jesus X & God the Father who raised him from the dead. So the glory with which X shall be clothed when he shall come to judgment he shall be endowed with of the Father. upon this account [See next Book.] [E's brack.]
END OF BOOK 4.