1062 [this is a long entry on the Trinity saying that the ecomony of the Trinity has been devised acc to the fitness and decency of things. So G is subject as it were to the Enl ideals of order and beauty.]
[c]> tho' it is not proper to say decency obliges the persons of the Trinity to come into this order & œconomy yet it may be said that decency requires it & that therefore the persons of the Trinity all consent to this order, & establish it by agreement, as they all naturally delight in what is in it self fit suitable & beautiful. [sic] Therefore
we must distinguish between the covenant of redemption that is an establishment of wisdom wonderfully contriving a particular method for <the [E]> most conveniently obtaining a great end & that establishment that is founded in fitness & decency & the natural order of the eternal & necessary subsistence of the persons of the Trinity. & this must be conceived of as prior to the other.
1062 Another argument that shews the covenant of redemption to be entirely a distinct establishment from that which is the foundation of the œconomy of the persons of the Trinity is this
From the things that have [been (om.E)] observed it appears to be unreasonable to suppose as some do that the SONSHIP of the second person in the Trinity consists only in the relation he bears to the Father in his mediatorial character [c's line] & that his generation or proceeding from the Father as a Son [c's line] consists only in his being appointed constituted & authorized of the Father to the office of a Mediatour and that there is no other priority of the Father to the Son but that <which [c]> is voluntarily established in the covenant of redemption.
[Eschatology]
1063. The WORK OF REDEMPTION the End of all Gods Works. Tis an evidence that the work of redemption is the great thing the grand event of things that God had ultimately in view in his creation of all the things that he has made in heaven & earth & consequently the end [&c,xo] last aim & end in all his works that it is represented in SS. as the creation of a new heavens & new earth to which the old heavens & earth gives place & vanishes away to make room for it we can't suppose, that the old creation that God has made gives place yields & gives place to any thing but their end or as the means that has been used & continued in order to an end in due time at /p./ last gives place to the end that it has made way & fully prepared the way for. as of old the types & legal observances of the old Testament gave place to the Messiahs kingdom & more glorious evangelical dispensation that they had made way for after they had continued long enough fully to prepare the way for it. Thus the old Jerusalem gives place to the new the old covenant or Testament gives place to the new the first sanctuary gives place to the new the old legal priesthood gives place to the priesthood of X Thus John the Baptists ministry gave place to X & John decreased that X might increase. Thus earth gives place to heaven the things of this present mortal state & all temporal enjoyments must give place to a future immortal state & its more glorious & everlasting enjoyments
¶ 1061. HAPPINESS OF HEAVEN consisting much in beholding Gods works towards his chh on earth.]<E's> add this to N. 1059. God says to David 2 Sam. 7. Thine house & thy kingdom shall be established forever BEFORE THEE Thy throne shall be esteblished forever & a promise is made in the context concerning Solomon that must be understood in the same sense v. 12,13. And when thy days be fulfilled and thou shalt sleep with thy fathers 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
¶ This promise concerning his kingdom & the kingdom of his son its being established forever after he was dead is what David takes principall notice of and is most affected with as implying the greatest benefit & speaks of other things confer'd on him in his life-time as a small thing in comparison of it v. 19.20 And this was yet a small thing in thy sight O Lord God but thou hast spoken also of thy servants house for a great while to come And is this the manner of man O Lord God And what can David say more unto thee. & this he insists upon chiefly in his prayer & in the following verses and this he elsewhere says is all his salvation & all his desire or what he set his heart upon more than any thing whatsoever And the promise is renewed to Solomon 1 K. 9. 5 I will establish the throne of thy kingdom upon Israel forever as I promised unto David thy father there shall not fail thee a man upon the throne of Israel And yet this same Solomon was thoroughly aware how [xo by mistake] little a man is benefited by the thoughts & hopes of what should be in the world after he is dead which he shall never see or enjoy any thing of and speaks of as a great instance of mens folly & vanity to set their hearts upon it and deprive themselves of present good for it Eccles. 2. 24 There is nothing better for a man than to eat & drink, and that he should make his soul enjoy good in his labour & 3. 12,13. I know that there is no good in them but for a man to rejoyce & to do good in his life and also that every [man (om.E)] should eat & drink and enjoy the good of all his labour it is the gift of God v. 22. Wherefore I perceive [sic] that there is nothing better than that a man should rejoyce [sic] in his own works for that is his portion For who shall bring him to see what shall be after him. Eccl. 9. 4,5,6,7. A living dog is better than a dead lion--- for the dead--- have no more a reward---- neither have they any more a portion forever in any thing that is done under the sun Go thy way
¶ The saints in heaven will be under advantages to see much more of it than the saints on earth and to be every way more directly fully & perfectly acquainted with all that appertains to it & that manifests the glory of it the glory of Gods wisdom & other perfections in it the blessed fruit & end of it in the eternal glory & blessedness of the subjects of the work of Gods /mg./ at that day. will be daily in their view, in those that come out of dying bodies to heaven. And the church in heaven will be much more concerned in it than one part of the chh on earth shall be in the prosperity of another
¶ The blessedness of the chh triumphant in heaven and their joy & glory will as much consist in beholding the success of Christs redemption on earth & in as great proportion as the joy that was set before X consists in it or as the glory & reward of Christ as God-man & Mediatour consists in it. [finis]
¶ 1062. <Observation concerning the >[c] ŒCONOMY OF THE TRINITY & COVENANT OF REDEMPTION. We should be careful that we dont go upon uncertain grounds and fix uncertain determinations in things of so high a nature.---- The following things seems [xo E] to be what we have pretty plain reason to determine with respect to these things
¶ 1. That there is a subordination of the persons of the Trinity, in their actings with respect to the creature that one acts from another & under another & with a dependence on another in their actings and particularly in what they act in the affair of mans redemption. So that the Father in that affair acts as Head of the Trinity & Son under him & the Holy Spirit under them both
¶ 2. Tis very manifest that the persons of the Trinity are not inferiour one to another in glory & excellency of nature <.T [c]> the Son for instance is not inferiour to the Father in glory for he is the brightness of his glory the very image of the Father & [xo c] the express & perfect image of his person and therefore the Father's infinite happiness is in him & the way that the Father enjoys the glory of the Deity is in enjoying him And tho' there be a priority of subsistence and so a kind of dependence of the Son in his subsistence on the Father because with respect to his subsistence he is wholly from the Father & begotten by him yet this is more properly called priority than superiority as we ordinary [sic] use such terms. There is dependence without inferiority of Deity because in the Son the Deity the whole Deity & glory of the Father is as it <were [c]> repeated or duplicated <E [c]>every thing in the Father is repeated or expressed again & that fully so that there is properly no inferiourity
¶ 3. From hence it seems manifest that the other persons acting under the Father dont [xo c] <does not [c]> arise from any natural subjection as we should understand such an expression according to the common idiom of speech for thus a natural subjection would be understood to imply either an obligation to compliance & conformity to another as a superiour & one more excellent & so most worthy to be a rule for another to conform to or an obligation to conformity to anothers will arising from a dependence on another's will for being or well being. But neither of these can be the case with respect to the persons of the Trinity for one is not superiour to another in excellency neither is one in any respect dependent on another's will for being or well-being. for tho' one proceeds from another & so may be said to be in some respect dependant on another yet it is no dependence of one on the will of another for it is no voluntary but a necessary proceeding & therefore infers no proper subjection of one to the will of another
¶ 4. Tho' the <a [E]> subordination of the persons of the Trinity in their actings be not from any proper natural subjection one to another and so must be conceived [sic] of as in some respect established by mutual free agreement whereby the persons of the Trinity of their own will have as it were [xo c] formed themselves into a society for carrying on the great design of glorifying the Deity & communicating its fulness in which is established a certain œconomy and order of acting yet this agreement establishing this œconomy is not to be looked upon as meerly arbitrary founded on nothing but the meerly [sic] pleasure of the members of this society <nor meerly a determination & constitution of wisdom come into from a view to certain ends which it is very convenient for the obtaining.> But there is a natural decency or fitness in that order & œconomy that is established 'Tis fit, that the order of the acting of the persons of the Trinity should be agreable to the order of their subsisting <.T [c]> that /p./ as the Father is first in the order of subsisting so he should be first in the order of acting. that as the other two persons are from the Father in their subsistence, & as to their subsistence naturally originated from him & dependent on him so that in all that they act they should originate from him act from him & in a dependance on him <T [c]> that as the Father with respect to the subsistences is the fountain of the Deity wholly & entirely so so he should be the fountain in all the acts of the Deity. This is fit & decent in it self. <T [c]> tho' it is not proper to say decency obliges the persons of the Trinity to come into this order & œconomy yet it may be said that decency requires it & that therefore the persons of the Trinity all consent to this order, & establish it by agreement, as they all naturally delight in what is in it self fit suitable & beautiful. [sic] Therefore
¶ 5. This order <or [c]> œconomy of the persons of the Trinity with respect to their actions ad extra is to be conceived of as prior to the covenant of redemption as we must conceive [sic] of Gods determination to glorify & communicate himself as prior to the method that his wisdom pitches upon as tending best to effect this. For Gods determining to glorify & communicate himself must be conceived [sic] of as flowing from Gods nature or we must look upon God from the infinite fulness & goodness of his nature, as naturally disposed to cause the beams of his glory to shine forth & his goodness to flow forth yet we must look on the particular method that shall be chosen by divine wisdom to do this as not so directly & immediately owing to the natural disposition of the divine nature as the determination of wisdom intervening choosing the means of gratifying that disposition of nature <. W [c]> we must conceive of Gods natural inclination as being exercised before wisdom is set to work to find out a particular excellent method to gratify that natural inclination. therefore this particular invention of wisdom, of Gods glorifying & communicating himself by the redemption of a certain number of fallen inhabitants of this globe of earth, is a thing diverse from Gods natural inclination to glorify & communicate himself in general & superadded to it or subservient to it. & therefore that particular constitution, or covenant among the persons of the Trinity about this particular affair must be looked upon as in the order of nature after that disposition of the Godhead, to glorify & communicate it self & so after the will of the persons of the Trinity to act in so doing, in that order that is in it self fit & decent & what the order of their subsisting requires <W [c]> we must distinguish between the covenant of redemption that is an establishment of wisdom wonderfully contriving a particular method for <the [E]> most conveniently obtaining a great end & that establishment that is founded in fitness & decency & the natural order of the eternal & necessary subsistence of the persons of the Trinity. & this must be conceived of as prior to the other.
¶ It is evident by the Scripture that there is an eternal covenant between some of the persons of the Trinity about that particular affair of man's redemption & therefore that some things that appertain to the particular office of each per [xo c] <of some of the persons [c]> /p./ son [xo c] & their particular order & manner of acting in this affair, does result from a particular new agreement & not meerly from the order already fixed in a preceding establishmt, founded in the nature of things together with the new determination of redeeming mankind. There is something else new besides a new particular determination of a work to be done for Gods glorifying & communicating himself <T [c]> there is a particular covenant entred into about that very affair settling something new concerning the part that some at least of the persons are to act in that affair
¶ 6. That the œconomy of the persons of the Trinity establishing that order of their acting that is agreable to the order of their subsisting is entirely diverse from the covenant of redemption and prior to it does [xo E] not only appear<s [c]> from the nature of things but appears evidently from the Scripture being plainly deduced from the following things evidently collected thence. (1.) [parens c] It is the determination of God the Father whether there shall be any such thing admitted as redemption of sinners. Tis his majesty & justice [xo E] authority as supream Rector legislatour & Judge that is contemned. He is every where represented as the Person who (in the place that he stands in among the persons of the Trinity) is especially injured by sin, & who is theref. the Person whose wrath is enkindled, & whose justice & vengeance is [xo c] <are [c]> to be executed & must be satisfied. & therefore tis at his will & determination whether he will on any terms forgive sinners & so whether there shall be any redemption of them allowed any more than of fallen angels But we must conceive [sic] of the determination that a redemption shall be allowed for fallen men as preceding the covenant or agreement of the persons of the Trinity, relating to the particular manner & means of it and consequently that the Father who determines whether a redemption shall be allowed or no acts as the Head of the society of the Trinity and in the capacity of supream Lord & one that sustains the dignity & maintains the rights of the Godhead antecedently to the covenant of redemption & consequently that that œconomy by which he stands in this capacity is prior to that covenant. (2.) [parens c] Nothing is more plain from Scripture [than <c>] that the Father chooses the Person that shall be the Redeemer & appoints him & that the Son has his authority in his office wholly from him but [xo E] which makes it evident that that œconomy by which the Father is Head of the Trinity is prior to the covenant of redemption for he acts as such in the very making of that covenant in choosing the Person of the Redeemer to be covenanted with about that work. The Father is <the [c]> Head of the Trinity & is invested with a right to act as such before the Son is invested with the office of a Mediatour. because the Father in the exercise of his headship invests the Son with that office of a Mediatour [xo E] by which it is evident that that establishment by which the Father is invested with his character as Head of the Trinity precedes that which invests the Son with his character of Mediatour & therefore precedes the covenant of redemption which is the establishment that invests the Son with that character. If the Son were invested with the office of a Mediatour by the same establishment & agreement of the persons of the Trinity by which the Father is invested with power to act as Head of the Trinity then the Father could not be said to elect & appoint the Son to his office of Mediatour, and invest him with authority for it any more than the Son elects & invests the Father with his character of Head of the Trinity or any more than the Holy /p./ Ghost does [xo c] <elects [c]> <both the Son & the Father to their several œconomical offices> & the Son would receive his power to be a Mediatour no more from the Father than from the Holy Ghost. because in this scheme it is supposed that prior to the covenant of redemption all the persons act as upon a level and each person by one common agreement in that covenant of redemption is invested with his proper office the Father <with [c]> that of Head the Son <with [c]> that of Mediatour the Spirit <with [c]> that of common emissary & consummatour of the designs of the other two So that by this supposition no one has his office by the particular appointment of any one singly or more than another but all alike by common consent there being no antecedent establishment giving one any power or headship over another to authorize or appoint another. (3.) [parens c] That the forementiond œconomy of the persons of the Trinity is diverse from all that <is [c]> established in the covenant of redemption & prior to it is further confirmed from [xo c] <by [c]> this that this œconomy remains after the work of redemption is finished and every thing appertaining to it brought to its ultimate consummation & the Redeemer shall present all that were to be redeemed to the Father in perfect glory having his work compleatly finished upon them & so shall resign up that dominion that he received of the Father subservient to this work agreable <y [c]> to what had been stipulated in the covenant of redemption but [xo c] <T [c]> then the œconomical order of the persons of [the (om.E at mg.)] Trinity shall yet remain whereby the Father acts as Head of the society & supream Lord of all & the Son & the Spirit subject unto him. Yea this œconomical order shall not only remain but shall then & on that occasion become more visible & conspicuous and the establishment of things by the covenant of redemption shall then as it were give place to this œconomy as prior for thus the Apostle represents the matter 1 Cor. 15. 24---28. Now if that establishment that settles the œconomy of the persons of the Trinity was no other than the covenant of redemption it self or that agreement that the persons of the Trinity entred into establishing their order of acting in that affair & assigning each one his part & office in that work it would at least be unreasonable to suppose that this œconomy or order of the persons of the Trinity should be least cons<pi [c]>cuous & manifest while this work lasts and most so after the Redeemer has finished his work it & resigned his office & that the resignation of his office should be to that end that things might as it were return to that œconomical order and be governed more conspicuously & manifestly agreable<y [c]> to it. [ see p.9 <E's brack.>
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¶ Concerning the COVENANT OF REDEMPTION in order rightly to understand it & duely to distinguish it from the establishment of the œconomy of the persons of the Trinity the following things may be noted
¶ 1. It is the Father that begins that great transaction of the eternal covenant of redemption is the first mover in it and acts in every respect as Head in that affair. He determines to allow a redemption & for whom it shall be. He pitches upon a person for a Redeemer He proposes the matter unto him offers him authority for the office proposes precisely what he should do as the terms of mans redemption & all the work that he should perform in this affair & the reward he should receive & the success he should have And herein the Father acts in the capacity in which he is already established viz. that of head of the Trinity & all their concerns and the fountain of all things that appertain to the Deity <& its glorification & communication.>
¶ 2. Tho' the Father meerly by vertue of his œconomical prerogative as Head of the Trinity is the first mover & beginner in the affair of our redempti -/p./ on & determines that a redemption shall be admitted & for whom & proposes the matter first to his Son & offers him authority for the office yet it is not meerly by vertue of his œconomical prerogative that he orders determines & prescribes all that he does order and prescribe relating to it <. B [c]> but he does many things that he does in the work of redemption in the exercise of a new right that he acquires by a new establishment a free covenant entred into between him & his Son in entring into which covenant the Son (tho he acts on the proposal of the Father) yet acts as one wholly in his own right as much as the Father being not under subjection or prescription in his consenting to what is proposed to him but acting as of himself otherwise there would have been no need of the Father & Son's entring into covenant one with another in order to the Sons coming into subjection & obligation to the Father with respect to any thing appertaining to this affair The whole tenour of the gospel holds this forth that the Son acts altogether freely & as in his own right in undertaking the great & difficult & self abasing work of our redemption & that he becomes obliged to the Father with respect to it by voluntary covenant engagements & not by any establishment prior thereto so that he merits infinitely of the Father in entring into & fulfilling these engagements The Father meerly by his œconomical prerogative can direct & prescribe to the other persons of the Trinity, in all things not below their œconomical character But all those things that imply something below the infinite majesty & glory of divine persons & which they can't do without as it were laying aside the divine glory and stooping infinitely below the height of that glory those things are below their œconomical divine character and therefore the Father can't prescribe to <the [c]> other persons any thing of this nature without a new establishment by free covenant impowering him so to do. But what is agreed for with the Son concerning his coming into the world in such a state of humiliation & what he should do & suffer in that state is his descending to a state infinitely below his divine dignity & therefore the Father has no right to prescribe to him with regard to those things unless as invested with a right by free covenant-engagements of his Son.
¶ 3. From what has been said it appears that besides that œconomical subordination of the persons of the Trinity that arises from the manner & order of their subsisting there is a new kind of subordination and mutual obligation between two of the persons arising from this new establishment the covenant of redemption the Son undertaking & engaging to put himself into a new kind of subjection to the Father far below that of his œconomical station even the subjection of a proper servant to the Father and one under his law in the manner that creatures that are infinitely below God & absolutely dependent for their being on the meer will of God are subject to his preceptive will and absolute legislative authority engaging to become a creature & so to put himself in the proper circumstances of a servant from which engagements of the Son the Father acquires a new right of headship & authority over the Son to command him & prescribe to him & rule over him as his proper lawgiver & judge & the Father also comes under new obligation to the Son to give him such success rewards &c-- see next p.
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¶ 5.4 It appears from what has been <said, [c]> that no other subjection or obedience of the Son to the Father arises properly from the covenant of redemption but only that which implies humiliation or a state & relation to the Father /p./ wherein he descends below the infinite glory of a divine person all that origination in acting from the Father & dependence on & compliance with his will that implies no descent below his divine glory being no more than what properly flows from the œconomical order of the persons of the Trinity no other subjection or obedience is new in kind but only that which implies humiliation <& if there were any such thing as a way of redemption without the humiliation of any divine person the persons would>
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¶ See last p.]<E's> 4. It must be observed that this subordination that two of the persons of the Trinity come into by the covenant of redemption is not contrary to their œconomical order but in several respects agreable to it tho it be new in kind. Thus if either the Father or the Son be brought into the subjection of a servant to the other it is much more agreable to the œconomy of the Trinity that it should be the latter who by that œconomy is already under the Father as his Head. That the Father should be servant to the Son would be contrary to the œconomy & natural order of the persons of the Trinity
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¶ <act in mans redemption in their proper subordination without any covenant of redemption or any new establishmt as they do in the affair of rewarding the elect angels.> 'Tis true that if there were no humiliation of any divine person required in order to mans redemption the determination that there should be a redemption would be a determination not implied in the establishment of the œconomy of the Trinity as indeed the determination of no particular work is implied in that establishmt. <T [c]> the establishment of the œconomy is a determination that in whatever work is done the persons shall act in such a subordination but the determining what works shall be done is not implied in that establishment Gods determining to make a certain number of the angels happy to all eternity was not implied but yet that being determined of the Father the Son & the Spirit act in subordination to the Father in that affair of course without any particular covenant or new establishment to settle the order of their acting in that particular affair <meerly the work to be performed being superadded to the agreed general œconomy the order of their acting in that particular affair dont require any new agreement.>
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¶ 6. 5. The obedience which the Son of God performs to the Father even in the affair of mans redemption or as Redeemer or Mediatour before his humiliation & also that obedience he performs as God man after his humiliation when as God man he is exalted to the glory he had before is no more than flows from his œconomical office or character altho it be occasion'd by the determination or decree of the work of redemption which is something <new, [c]> yea is occasion'd by the covenant of redemption. yet that that decree & covenant being supposed such an obedience as he performs in his divine glory follows of course from his œconomical character & station. nor is it any other kind of obedience than what that character requires There is no humiliation in it & no part of <it [c (mg)]> implies that new sort of subjection that is engaged [sic] in the covenant of redemption
¶ 7. 6 Hence it comes to pass that that obedience that X performs to the Father even as Mediatour & in the work of our redemption before his humiliation & now in his exalted state in heaven, is no part of that obedience that merits for sinners for tis only that obedience which the Son voluntarily & freely subjected himself to from love to sinners and engaged to perform for them in the covenant of redemption & that otherwise would not have belonged to him that merits for sinners. <And [c]> & [xo c] that is only that obedience that implies an humiliation below his proper divine glory Therefore 'tis only that obedience that he performs as made under the law and in the form of a servant that merits for us. <T [c]> the obedience he performs in the affair of our redemption in his state of exaltation dont merit for sinners & is no more imputed to them than the obedience of the Holy Spirit /p./
¶ last p.]. 8 As there is a kind of subjection that the Son comes into by the covenant of redemption that dont belong to him in his œconomical character which subjection he promises to the Father in that covenant so also there is a kind of rule and authority which he receives by the covenant of redemption which the Father promises him that dont belong to him in his œconomical character viz. that of Head of authority & rule to the universe as Lord & Judge of all. <T [c]> this don't belong to the Son but the Father by the œconomy of the Trinity Tis the Father that is œconomically the king of heaven & earth Lawgiver & Judge of all & [xo c] <T [c]> therefore when the Son is made so he is by the Father advanced into his throne by having the Fathers authority committed unto him to rule in his name & as his vicegerent. [8 lines xo. here,, the mat. in wh. appears in next section (9).] This the Father promised him in the covenant of redemption as a reward for the forementiond subjection & obedience that he engaged in that covenant. <And [c]> & [xo c] to put him under greater advantages to obtain the success of his labours & sufferings in the work of redemption this vicarious dominion of the Son is to continue to the end of the world when the work of redemption will be finished & the ends of the covenant of redemption obtaind when things will return to be administred by the Trinity only according to their œconomical order
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¶ 9. 8 Not only does the Son by vertue of the covenant of redemption receive a new dignity <of station> as to his station [xo e] that dont [xo c] <which does not [c]> belong to him meerly by the œconomy of the Trinity in the dominion he receives of the Father over the universe but also in his having the dispensation & disposal of the Holy Spirit committed to him <F [c]> for when God exalted Jesus Christ God man & set him at his own right hand in heavenly places and solemnly invested him with the rule over the angels & over the whole universe at the same time did he also give him the great & main thing that he purchased even the Holy Spirit that he might have the disposal & dispensation of that to the same purposes for which he had the government of the universe committed to him viz. to promote the grand designs of his redemption (This is very evident by the Scripture) And this was a much greater thing than God's giving him the angels & the whole creation. <F [c]> for hereby the Father did as it were commit to him his own divine infinite treasure to dispense [sic] of it as he pleased to the redeemed. He made him Lord of his house & Lord of his treasures This new authority that the Son receives with regard to the Spirit of God at his enthronization at the Fathers right hand will be resigned at the end of the world in like manner as he will then resign the new dominion that he then is invested with over the universe. But /p./
¶ 10. 9 It is to be observed that there is a twofold subjecting of the Holy Spirit to the Son as our Redeemer in some respect new and diverse from what is meerly by the œconomy of the Trinity. First the Spirit is put under the Son or given to him & committed to his disposal & dispensation as the Fathers vicegerent & <as [c]> ruling on his Fathers throne as the angels & the whole universe were given to him to dispose of as the Fathers vicegerent. so that the Holy Spirit till the work of redemption shall be finished will continue to act under the Son in some respects with that subjection that is œconomically due to the Father. <F [c]>for the Son will have the disposal of the Spirit in the name of the Father or as ruling with his authority.
¶This authority that the Son has over the Spirit will be resigned /mg/ at the end of the world when he <shall [c]> resigns [xo c] his vicarious dominion & authority, that God may be all in all & that things thenceforward may be dispensed only according to the order of the œconomy of the Trinity. Secondly. There is another subjecting of the Spirit to the Son that is in some respect diverse from what is meerly by the œconomy of the Trinity & that is a giving him to him not as the Father's vicegerent but only as God man & Husband & vital Head of the church. <A [c]> all that is new in this subjection is this that whereas by the œconomy of the Trinity the Spirit acts under the Son as God or a divine person he now acts in like manner under the same person in two natures united or as God man <& in his two natures the Husband & vital Head of the chh.> & [xo c] <T [c]>this subjection of the Spirit to X will continue to eternity & never will be resigned up. <F [c]> for X God man will continue to all eternity to be the vital head & Husband of the church & the vital good that this vital Head will eternally communicate to his chh will be the Holy Spirit. The Spirit was the inheritance that X as God man purchased for himself & his chh or for X mystical & it was the inheritance that he as God man received of the Father at his ascension for himself & them. <B [c]>but the inheritance he purchased & received, is an eternal inheritance. It is in this regard with the authority <with which [c]> X was invested with [xo c] at his ascension with respect to the Spirit as tis with the authority he <which [c]> then received over the world. He then was invested with a twofold dominion over the world one vicarious or as the Father's vicegerent which shall be resigned at the end of the world the other as X God-man and Head & Husband of the chh & in this latter respect he will never resign his dominion but will reign forever & ever as is said of the saints in the new-Jerusalem after the end of the world Rev. 22. 5.
¶ 11. 10 Tho' the subjection of the Holy Spirit to the Son had <s [E's corr]> in those respects that have been mention'd something [in <c>] it that is new & diverse from that subjection that flows meerly from the œconomical order of the persons yet tis only circumstantially new 'tis not new in that sense as to be properly a new kind of subjection as the Sons subjection to [the (om.E)] Father as made under the law is. There is no humiliation or abasement in this new subjection of the Spirit to the Son. The Spirit's subjection to the Son as God man (tho' the /p./ human nature in its union with the divine be a sharer with the divine in this honour & authority) implies no abasement of the Spirit i.e is no lower sort of subjection than that which the Holy Spirit is in to the Son by the œconomy of the Trinity. when once the eternal Son of God was become man & this person was not only G. but God man This Person considered as God man was a no less honorable Person than it was before: <& especially was it visibly & conspicuously so when this complex Person was exalted by the Father to his throne> for God the Father glorified him as God man with the glory that he had before the world was. and therefore divine respect was as properly due to him as before and the respect that was before due to the second Person by the œconomy of the Trinity is now given to him by all without any abasement of those that give it It [c; over E's "it"] is given by angels & men without any debasing or degrading of their worship <And [c]> & the same subjection is yielded by the Holy Spirit that it before yielded according to the œconomy of the persons without stoop<ing [c]> at all below the station the Spirit stood in with respect to the Son before And when once it has pleased the Father to set the Son on his throne as his vicegerent the subjection of the Spirit to the Son as to the Father follows of course without any stooping below the dignity of his œconomical character. <The Holy Spirit is not thus subject to the Son by any abasement he submits to by any special covenant but by the gift of the Father exercising his prerogative as Head of the Trinity as he is by his œconomical character.> [last sent. added after next ¶begun]
¶ 12. From what has been now observed we may learn the reason why the obedience of the Holy Spirit to the Son tho it be in some respect new & be for our sakes yet is not meritorious for us viz. that it implies no humiliation is properly no new kind of subjection or obedience besides what under such circumstances flows from the œconomical order of the persons of the Trinity. <As [c]> as I observed before it <is [c]> was [xo c] only that obedience of the Son of God that merits for sinners that is properly new in kind & implies humiliation. Hence the SS mentions no reward that the Holy Spirit recie<ei>ves [corr. E] of his obedience for us or himself. next p
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¶ see p. 4]<E's> (4) Another argument that shews the covenant of redemption to be entirely a distinct establishment from that which is the foundation of the œconomy of the persons of the Trinity is this that the place and station that the Son attains to by this establishment is entirely distinct from that which he stands in by the œconomy of the Trinity insomuch that by the covenant of redemption the Son of God is for a season advanced into the œconomical seat of another person viz. <of [c]> the Father in being by this covenant established as the Lord & Judge of the world, in the Fathers stead & as his vicegerent, & as ruling in the Fathers throne the throne that belongs to him in his œconomical station. For by the œconomy of the Trinity it is the Fathers province to act as the Lawgiver & Judge & Disposer of the world.
¶ (5). Another argument of the same thing is this that the SS do represent that the promises made to the Son in that covenant are made by the Father only & that the honour & reward that he had <s [E]> by that covenant is <are [c]> granted only by the Father. <W [c]> whereas if the œconomy empowering the Father thus to act as the Sons head in making promises to him & making over rewards to him were not prior to the covenant in which these promises are made & these things made over the Father could have no power to make such promises & grant such things to the Son nor would it be done by the Father any more than by the Holy Spirit for it would be done equally by all the persons of the Trinity acting conjunctly. [<E's> see back p. 4.
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¶ last p.]<E's>. 12<3>. The things that have been observed naturally lead us to suppose, that the covenant of redemption is only between two of the persons of the Trinity viz. the Father & the Son. <F [c]> for as has been observed there is need of a new establishment or particular covenant <only on> on [xo E] account of the new kind of subjection of the Son & the humiliation he is the subject of in his office of Mediatour wherein he stoops below his proper œconomical character otherwise there would be no more need of a new establishment by a special covenant in this affair than concerning Gods dealing with the elect angels or any other work of God whatsoever. But 'tis the Son only that is made the subject of this humiliation which humiliation was in his new subjection & obedience to the Father <T [c]> therefore the covenant of redemption is only between the Father & the Son. neither is there any intimation in Scripture of any such thing as any covenant either of the Father or the Son with the Holy Ghost. He is never represented as a party in this covenant but the Father & the Son only. The covenant of redemption which is the new covenant the covenant with the second Adam, that which takes effect in the second place (tho' entred into first in order of time) after the covenant with the first Adam was broken was made only between God the Lawgiver and mans surety & representative as the first covenant, that was made with the first Adam was. The covenant of redemption was the covenant in which God the Father made over an eternal reward to X mystical & therefore was made only to [xo c] <with [c]> Christ the Head of that body. No proper reward was promised or made over in that covenant to the Holy Ghost, altho' the end of it was the honour & glory of all the persons of the Trinity.
¶ 13<4>. Tis true, that the Holy Spirit is infinitely concerned in the affair of our redemption as well as the Father & the Son & equally with them and therefore we may well suppose that the affair was as it were concerted among all the persons and determined by the perfect consent of all. and that there was <as it were> a consultation among the three persons about it as much doubtless as about the creating of man (<(F [c]> for the work of redemption is a work wherein the distinct concern of each person is infinitely greater than in the work of creation) and so that there was a joint agreement of all but not properly a covenant between em all There is no necessity of supposing that each one acts in this consent & agreement as a party covenanting or that the agreement of each one is of the nature of a covenant stipulation & engagement
¶ 15. 14. Tis not only true that the Holy Ghost is concerned in the work of redemption [E's line] equally with the other persons; but that he is also concerned in the covenant of redemption [E's line] as well as they And his concern in this covenant is as great as theirs and equally honourable with theirs /p./ & yet his concern in the covenant is not that of a party covenanting. [[TAS Notes: JE Jr. encircled and did not edit, the following section. It is omitted in the SS Oeconomy, p.56, but with a reference at that point to "Appendix, Note F." For some reason I did not transcribe that note; this text may be there. Check Smyth's printed text.]] But the Holy Spirit is concerned in the covenant of redemption between the Father & the Son these three ways 1 as his nature is the divine love that is between the Father & the Son <he> is the bond of union between the two covenanting persons whereby they with infinite sweetness agree & are infinitely strongly united as parties join'd in covenant 2. As the Holy Ghost is the infinite love of God to himself & to the creature so he is the internal spring of all that the other persons do in covenanting & moving cause of the whole transaction <as it was a marvellous transaction of love, the greatest that ever was>. 3. As the Holy Spirit is the infinite riches & fulness of the Godhead to be communicated in the work of redemption so he is the great good covenanted for & the end of the covenant.
¶ COROL. From the things that have [been (om.E)] observed it appears to be unreasonable to suppose as some do that the SONSHIP of the second person in the Trinity consists only in the relation he bears to the Father in his mediatorial character [c's line] & that his generation or proceeding from the Father as a Son [c's line] consists only in his being appointed constituted & authorized of the Father to the office of a Mediatour and that there is no other priority of the Father to the Son but that <which [c]> is voluntarily established in the covenant of redemption. <F [c]> for it appears by what has been said that the priority of the Father to the Son is in the order of nature before the covenant of redemption. <A [c]> and it appears evidently to be so even by the scheme of those now mentiond that [xo c] <who [c]> suppose the contrary <F [c]> for they suppose that tis the Father that [xo c] <who [c]> by his power constitutes the Son in his office of Mediatour & so that the Mediatour is his Son i.e. <is [c]> made a Mediatour by him deriving his being in that office wholly from him <B [c]> but if so that supposes the Father in the œconomy of the Trinity to be before the Son or above him & so <to [c]> vested [xo c] with authority <& [c]> thus to constitute & authorize the other person in the Trinity before that other person is thus authorized which is by the covenant of redemption & consequently that this superiority of the Father is antecedent to that covenant. And the whole tenour of the gospel exhibits the same thing <F [c]> for that represents the wondrous love & grace of God as appearing in appointing <& [c (blurred)]> constituting his own only begotten & beloved Son to be our Mediatour which would be absurd if he were not Gods Son [c's line] till after he was appointed to be our Mediatour [finis]
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¶ 1063. The WORK OF REDEMPTION the End of all Gods Works. Tis an evidence that the work of redemption is the great thing the grand event of things that God had ultimately in view in his creation of all the things that he has made in heaven & earth & consequently the end [&c,xo] last aim & end in all his works that it is represented in SS. as the creation of a new heavens & new earth to which the old heavens & earth gives place & vanishes away to make room for it we can't suppose, that the old creation that God has made gives place yields & gives place to any thing but their end or as the means that has been used & continued in order to an end in due time at /p./ last gives place to the end that it has made way & fully prepared the way for. as of old the types & legal observances of the old Testament gave place to the Messiahs kingdom & more glorious evangelical dispensation that they had made way for after they had continued long enough fully to prepare the way for it. Thus the old Jerusalem gives place to the new the old covenant or Testament gives place to the new the first sanctuary gives place to the new the old legal priesthood gives place to the priesthood of X Thus John the Baptists ministry gave place to X & John decreased that X might increase. Thus earth gives place to heaven the things of this present mortal state & all temporal enjoyments must give place to a future immortal state & its more glorious & everlasting enjoyments
¶ 'Tis an evidence that all Gods works all the things that God has made in heaven & earth have relation as God has made & constituted 'em to the great work of redemption & that the work of redemption is that better [sic] thing that God had respect to in them all as their end that they are represented in SS. as being all perfected and arriving to the last & most perfect glory that their Creatour aimed [at (om.E)] in the grand issue of the work of redemption. for this seems to be what is signified & held forth for us to understand by the state of things that is the grand issue of the work of redemption being represented by the new heavens & new earth that takes place [sic] of the old & to make way for which the old vanishes away as being of no further use there now coming on that state of things that so much exceeded all their glory that their glory in comparison of it was not worthy to be mentiond or come into mind Isai 65. 17,18. we are naturally by the Scripture representations led to think that this glory that is the issue of the work of redemption is that wherein all Gods works in making & governing heaven & earth herein arrive to their new & ultimate & everlasting good & perfection intended by them after all changes & corruptions evils & calamities that this is the last state wherein all things are consummated & emerge out of their great & manifold changes labours & calamities into their last rest & glory that God intended em [for (om.E)] & that infinite wisdom has guided em to through all their labirinths & mazes [finis]
¶ 1064. COVENANT OF GRACE. That the parties covenanting in the covenant of Christ [sic] are Christ & his church or spiritual spouse is manifest from that that this covenant is called a testament in Scripture & compared to a will that is confirmed by the death of the testatour. now the Testatour that died was X & not God the Father If the covenant of grace was his will & testament to his church then X & the chh are the parties contracting.
¶ That the parties contracting in the covenant of redemption are the Father & the Son but the parties contracting in the covenant of grace X & believers is what seems to be taught in that Luke 22. 29.
I do by covenant dispose unto you a kingdom as my Father by covenant disposed unto me For the word properly signifies to /p./ covenant or make a contract or testament or to appoint or dispose by covenant or testament. This is the word used Acts 3. 25. Ye are the children of the prophets and of the covenant which God made ( ) with our fathers So Heb. 8. 10. This is the covenant I will make ( ) with the house of Israel. Therefore the noun that comes of this verb signifies covenant which is the word translated covenant in the New Testament [finis]
¶ 1065 TRINITY. That the Spirit of God is the love of God well agrees to the Scripture names appellations and representations of this person of the Trinity. His being called the Spirit of God or breath of God and being compared to water to a spring a river a shower to flowing oil & precious ointment to wind and fire and its being represented as flowing forth poured out breathed forth blowing burning being quenched &c-- Holy affection is aptly compared to fire to breath to a flowing stream & is aptly spoken of [as (om.E)] burning being enkindled cherishd & quenched flowing out breathed forth diffused abroad &c-- But the representation would be very unnatural if we should speak of understanding, wisdom, or idea as breathed forth poured out shed abroad burning blowing &c--. and it is not very credible that these names similitudes & representations [that] are given to the Holy Spirit are no more adapted to him than to the other persons of the Trinity any other way than by an arbitrary constitution or agreement of the persons of the Trinity appointing a particular work to the Holy Sp no more suited to any thing in <this> person of the Trinity as he is in himself any more than to either of the other persons and that there was nothing in the nature of things but that the Son of God or the Father might as properly have been appointed to the same office & so that either of the former persons of the Trinity might in that case as properly been [sic] represented by breath wind rain a river ointment & fire & be spoken of as flowing breathed forth burning shed abroad being quenched &c-- as the Holy Spirit. I have shewn N. 1062 Corol. that the second Person in the Trinity has not the name of the Son of God from his appointment to his office & work in the affair of our redemption & there is no more reason to think that the Spirit of God is so called only from his particular office & work in that affair [finis]
¶ 1066. END OF THE CREATION. Language seems to be defective & to want a proper general word to express the supream end of the creation & of all Gods works including both those two as branches of it viz Gods glorifying himself or causing his glory & perfection to shine forth and his communicating himself or communicating his fulness & happiness. The one supream end of all things is the infinite good as it were flowing out or the infinite fountain of light is as it were shining forth. we need some other words more properly & fully to express what I mean. This one supream end consists in two things viz. in God's infinite perfection being exerted & so manifested that is in Gods glorifying himself and 2d his infinite happiness being communicated & so making the creature happy. both are sometimes in SS. included in one word namely Gods being glorified.
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¶ Both these things are plainly signified by Gods glory in Isai. 6. 3. See my note on the place [<E's> see 1082. & 1142
End of Book 5.
[finis] [Is ref. to Notes same time? the two Misc. refs are in corner & may be before Notes ref. Smyth at end of A copy reads 2nd ref. as 1141, wh. is wrong for last digit; but the 3rd digit is illeg. on film. A copy follows this no. with 1082 and then 1142, obv. reading it thus.] [Also, what is mark after 1082?]
[ The placing of the 1082 & 1142 refs suggests that the Isaiah ref was wr before ref to 1082, & surely before ref to 1142.]