¶1072

¶1072. HAPPINESS OF HEAVEN. The saints in heaven will enjoy God as their portion and possess all things in the most excellent manner possible in that they will have all in Christ their Head

1073 The heathen (vergil, Seneca, Juvenal, Ovid) agree that orig nature is corrupt.

1075 orig sin in 2 Esdras

¶1077. GOD'S HOLINESS is his having a due meet & proper regard to every thing and therefore consists mainly & summarily in his infinite regard or love to himself he being infinitely the greatest & most excellent Being. & therefore a meet & proper regard to himself is infinitely greater than to all other beings and as he is as it were the summ of all being and all other positive existence is but a communication from him hence it will follow that a proper regard to himself is the summ of his regard. TRINITY. [finis]

[This idea is also in NTV & End.]

1082 Happiness is very often in Scripture called by the name of glory or included in that name in Scripture Gods eternal glory includes his blessedness & when we read of the glorifying of X & the glory which the Father has given him it includes his heavenly joy. & so when we read of the glory promised to or conferred on the saints & of their being glorified their unspeakable happiness is a main thing intended Their joy is full of glory & they are made happy in partaking of Xs glory. the fullness of the saints happiness is the riches of Gods glory in the saints. Therefore the diffusing the sweetness & blessedness of the divine nature is Gods glorifying himself <in a SS. sense> as well as his manifesting his perfection to their understandings . The beams that flow forth from the infinite fountain of light & life don't only carry light but life with them & therefore this light is called the light of life as the beams of the sun have both light & warmth & do both enlighten & quicken & so bless the face of the earth

A fountain in diffusing it self abroad in streams & the holy anointing oil in diffusing it self in a sweet odour are in a Scripture sense glorified & magnified as well as the lamps in the temple by diffusing abroad their light.

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¶This twofold way of the Deities flowing forth ad extra answers to the twofold way of the Deities proceeding ad intra in the proceeding & generation of the Son & the proceeding & breathing forth of the Holy Spirit. & indeed is only a kind of second proceeding of the same persons their going forth ad extra as before they proceded [sic] ad intra see 1084 & 1094.

1084 the Holy Spirit seems to be called by the name of GLORY in Joh. 17. 22. And the glory which thou hast given me have I given them that they may be one even as we are one . And Christ himself seems to be called Gods NAME in the last verse And I have declared unto them thy name & will declare it that the love wherewith thou hast loved me may be in them & I in them. In this last verse these two ways of Gods flowing forth & being communicated that are the end of all things are expressed viz. manifesting Gods name and communicating his love or in other words Christs being in the creature in the name idea or knowledge of God being in them & the Holy Spirits being in them in the love of God's being in them as it is said that the love wherewith thou hast loved me may be in them & I in them. See 1094

1086. CEREMONIES. "Plato [de Legibus L. 6. p. 759][E's brack.] lays it down for a general rule, that all laws & appointments about divine matters must come from the Diety." Shuckford Connec. Vol. 1. p. 294. [finis]

CHRISTIAN RELIGION. On the supposition, that God has not utterly cast off the world of mankind, `tis most reasonable to suppose; that in the time of the universal corruption of the world by idolatry, which continued for so many ages, that [xo c] God should chuse some one people, to maintain amongst them the knowledge & true worship of himself. [finis]

[Apparently there was a time when there was no true rel at all: "universal"]

1089 Christ is the head of the glorified saints in heaven he is the head of the glorious assembly , that leads them in all their worship & praise & is their vital head . They are in some sense the glorified body of X. They are with him as it were in all things being partakers with him in all [wwxo] all his exaltation & glory all his reward all his enjoyment of God the Father all his reward by obtaining the joy set before him his reign here on earth the glory of his reign in his kingdom of grace the bestowment of the promised reward in what is done to the elect here his enjoymt of the success of his redemption his seeing his seed the pleasure of the Lands prospering in his hands his justifying many by his righteousness his conquering his enemies his subduing & triumphing over Satan & AntiX & all other enemies . What he sees of G. they in their measure see

[this entry is very long; it really has to do with eschatology. For it says that in heaven the saints shall be in X as he rules over the earth. It will be exciting. The martyrs esp will rule over the earth in X.]

They in this world travail with him for the same thing they are crucified with X they deny themselves to promote and advance his kingdom & glory in the world they many of them suffer with him & die with him in the very same cause & their sufferings are called a filling up the sufferings of X and as they suffer with him on earth in this cause, so they shall reign with him they shall enjoy with him the prosperity of that cause that interest which they sought by their labours & sufferings as he did by his labours & sufferings when he was on the earth . They shall be as much with Christ in partaking with him of the glory of his reigning over the world in his kingdom of grace as they shall partake with him in the glory of his judging the world

[he also emphasizes that the saints will be very much concerned with and watching all that happens on earth. And they will have a spectacular view: "The saints in going out of this world & ascending into heaven dont go out of sight of the affairs that appertain to Xs kingd. & church here & things appertaining to that great work of redemption that is carrying on here but on the contrary go out of a state of obscurity and ascend above the mists & clouds into the bright light and ascending to a pinnacle in the very center of light where every thing appears in clear view . The saints that are ascended to heaven have advantage to view the state of Xs kingdom in this world & the works of the new creation here as much greater than they had before as a man that ascends to the top of an high mountain has greater advantage to view the face of the earth than he had while he was below in a deep valley or forest below surrounded on every side with those things that impeded & limited his sight"

1091 [a long entry on the relat'p betwe the cov of red and the cov of grace. E attempts to mediate the oppos betw those who say they are two separate covs, and those who say they are one and the same. he says they are both right, when considered under diff aspects. They are two separate covs in that the first is with a mediator, the second w/o. But they are one and the same in that the second is included in the first.

He also wants to mediate betw those who say faith is a cond and those who deny the same. He again says both are right when considered differently. Faith is a cond, but it is not a work. faith is the receiving of the gift.]

¶1070. JUSTIFICATION, FREE GRACE. ENQ. <I> [c] Wherein consists that freeness of divine [xo E] grace; that is spoken of in Scripture, as manifest in the gospel method of the justification of a sinner? What is that which does or can render the justification of a sinner altogether free & by free grace or kindness in the highest sense? and what is & what is not contrary to the freeness of grace & tending to detract from it? & so what notions & [xo c] in religion or doctrines are they, which tend to advance it or are altogether agreeable to it? & what notions are disagreeable to it & tend to destroy or diminish it?

¶In order to give a satisfying answer to these enquiries <I> [c], and to state these points clearly & distinctly, I would observe,

¶That free grace or [xo E] goodness or kindness may be said to be more or less on either of these two accounts 1. As the kindness done may be more or less. <and this again consists in two things. First, the degree of the benefit bestowed.> Thus a man that freely gives an indigent person a great gift, may be said to exercise and manifest more free kindness, or greater liberality, than he that in like circumstances freely gives but a small gift. And therefore <this> [c] is one thing whereby the freeness of grace is magnified, viz. by [xo E] the greatness of the benefit, in the bestowment of which free goodness is exercised and manifested. and [xoc] therefore <T> [c] all such schemes, notions or principles of religion as diminish the value of the benefit bestowed in justification, or dectract from the blessedness of the state <to which> [c] the justified person is admitted, or the salvation that he receives a title to, do diminish the free grace of God in the justification of a sinner. & those principles or doctrines that ma<g>[c]nify the benefit bestowed, they [xo c] enhanse the free kindness or liberality of the bestower. <Secondly, the degree of a kindness done appears not only in the degree of the benefit bestowed, but <in> [c] the degree of work, labour, trouble, suffering or any kind of expence the benefactour is at, in order to the bestowment.> 2. The degree of free goodness is in proportion to the freeness of the goodness. so that there may be said to be more free goodness not only when there is more goodness, i.e with regard to the kindness done, but also when the freeness of the good, is more [xo c] consisting in the manner of doing <is more.> [c] There is more free goodness, both when there is a greater deed of goodness that is freely done, & also when there is more freeness of the manner of doing. & [xo c] therefore both are to be considered jointly in order to judge of the degree of free goodness. Now as to the degree of the freeness of the bestowment of goodness, that has a relation entirely to <the> [xo E] a price or value to be [xo E] received by the giver, to balance or countervail his gift. so that that bestowment of a gift is said to be most free, that has least of, or is furthest from, the influence of any price or value received or to be received by the giver. or in one word that exercise of goodness is most free, that is attended with the greatest removal of the influence of some value to the giver.

¶Tis evident, that this is the Scripture notion of the freedom of grace: therefore tis said to be without money & without price. the gift is represented as bestowed on the poor, that have nothing to give & cannot recompense their benefactour. & this is the notion of a free gift according to the ordinary use of language. /p. 77/

¶Now here for the greater clearness & distinctness, I would endeavor particularly to state several things.

¶1. Upon what account it is, that we may reasonably suppose the Scripture to speak of the freeness of God's grace in the gift he bestows on sinners, as a matter of importance for us to be sensible of & acknowledge; & so upon what account it is tha any freeness of grace is worthy to be contended for. And it is very manifest, that the reason why [xo E] the freeness of God's grace in the benefits he bestows on sinners, is insisted on in Scripture as a matter of great importance for two reasons; viz. that it is to the honour & glory of the Benefactour, & enhanses the obligation of the receiver. So that that notion of freeness of grace is worthy to be contended for, that magnifies the honor of the Benefactour & the obligation of the receiver.

¶2. Upon what account it is to the glory & honor of the Benefactour & obligation of the receiver, that the Benefactour's goodness is free in the sense foremention'd; viz. that the exercise of goodness & the bestowment of the gift that is [xo E] <is> [c] <be> [E] attended with a removal of the influence of any price or value to the Giver, to balance his <the> [c] [xo c] goodness [xo c] bestowed. And it is to the honour of the Benefactour & obligation of the receiver on this <e> [c] [xoc] account <of these two things, viz. 1. that hereby the dependence of the receiver on the benefactour appears to be the greater & the more absolute. if the benefit was bestowed for some value received from the person benefited, then herein the benefactour would in some respect be dependent in the affair on him, & the dependence of the reciever proportionably diminished, & so the honour of the Benefactour & obligation of the receiver diminished.> 2. That it is an exercise and manifestation of a greater degree of the principle of goodness or benevolence, that is in the heart of the Benefactour. If the Benefactour's doing good was attended with the influence of some price or value coming to him, it would not be so great an exercise of goodness, or a manifestation of so great a degree of that excellent principle of goodness or benevolence in his heart. for his doing good would not be meerly from a principle of goodness, but partly from some other principle . the principle that regards a value received to self is diverse from meer benevolence to another . Tis that manner of doing kindness, that is called freeness, [c's line] is to the honour of a benefactour principally as it is an evidence and display of more of that excellency & perfection of heart, viz. goodness. The deeds of a person are no further his proper glory, than as they are a manifestation of some perfection or excellent quality in him . And thus it is [xo c] also the obligation of the reciver <e> [E] to gratitude is enhansed. the quality in a benefactour, that requires gratitude in the receiver to answer it, is goodness or meer benevolence (or which is the same thing, true & proper benevolence) & therefore the obligation of the receiver to gratitude is increased, as the exercise of this quality towards him is greater.

¶3. What things there are, that may be supposed to be of the nature of some price or value to the benefactour. 1 Any thing that in the consequence or fruit of his doing another good, that is some profit or proper advantage to him. 2. anything exhibited or afforded to him or any way accruing to him from the receiver, that is lovely & pleasing to him, for the sake of which loveliness in his eyes, the kindness is done . That which <is> [c; mg] lovely in our eyes is valuable & precious in our esteem; & therefore when it is given us, some price or value is given us . `Tis evident, that if /p. 78/ good be done by God to men for the sake of a price or value in this sense, it diminishes freeness of grace in that important sense, wherein the freeness of grace would manifest the glory of the benefactor & obligation of the reciever [sic]. <For herein the benefactour appears to be further from dependence on the receiver in the exercise of his goodness, being not moved or drawn by him. The exercise of goodness is not dependent on the attractive influence of the receiver's beauty, that is a price or a thing precious to the benefactour.> And it is surely a manifestation of a greater fullness of that excellent principle of goodness or a benevolent disposition, when the principle flows out of it self, of its own fulness, with little or nothing from without to attract it. because one of but a small degree of the principle of benevolence might be moved to do good, from the exhibiting much of that which is lovely in his eyes to move him, or with a strong attraction, from without.

¶4. In what the degree of the removal of the influence of any value or price, consisting in that which is profitable or lovely to [the (om.E)] benefactour, appears. and it appears in the [sic] three. 1 When there is but a little profit or loveliness to balance the kindness, very disproportionate [sic] to the kindness & not sufficient to countervail it. 2. When there is none at all, no profit or loveliness afforded to recommend the receiver to the good will of the benefactour. This makes the removal of value greater than where there is but little. 3. When there is not only no profit or loveliness, but much of contrary; much unloveliness or odiousness. this sets the receiver at a further remove still from affording any price or value, & therefore still further magnifies the receiver's dependence upon the benefactour, & the freeness of kindness, and the great degree of meer benevolence in the benefactour, in as much as there is not only the absence of all in the receiver that might attract good will, but much to repel it, which the fullness & great degree of benevolence of the benefactour surmounts.

¶From what has been said we may learn, what manner of dependence of our salvation & happiness on our works, or what way of our salvations being conected with & consequent on our doings, pains or labours, is inconsistent with the freeness of the grace of God in our salvation, and tends to diminish it, & also what is not inconsistent with it and dont at all detract from it.

¶There are but three ways of our salvation's connection with any work, doing or labour of ours, that can be inconsistent with or diminish the freeness of Gods kindness in bestowing salvation upon us. 1. That we by <in> [E] [xo E] our works & labours do something for Gods profit or benefit, that shall in some measure answer for or countervail the benefit we receive from God, and that God from regard to this (at least partly) bestows salvation upon us. or 2. That there is some vertue amiableness & preciousness in our doings, that recommends us to the benefit & attracts God's beneficence, and so that the benefit is in some measure bestowed on this account. or 3. That the suffering or trouble there is in what we do, does in some degree balance the benefit we receive, <&> [c] [xo c] that it is required in order to <the benefit, does in some measure balance the benefit we receive;[c]> & so that the trouble being connected with the benefit, by the constitution of the Benefactour, makes the whole taken together so much the less valuable, & consequently so much the less of an expression of the goodness of the benefactour. because the good done us taken with all circumstances, is so much the /p. 79/ less. This last way of the connection of salvation with our works diminishes free kindness, as it diminishes the kindness done; the two former, as they diminish the freeness of the manner of doing kindness <the kindness.> [c] [xo E]

¶But if some actions, doings or labours of ours be some way connected with salvation & prerequisite in order to it; but not so as to diminish free grace in either of these ways; then the constitution that requires these doings of ours & establishes this connection of them with salvation, is in no respect contrary to or detracting from the free grace of God in bestowing salvation.

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¶Now our works & labours may be required of <by> [c] [xoc] God in order to our happiness & indissolubly connected with it by his constitution, and yet our happiness not be consequent on our doings in either of these forementiond ways. It may be without the last. God may have so constituted things, that in order to our salvation it may be prerequisite that we should be & [xo c] at much labour & trouble; & yet the worth of the benefit received in the whole <may> [c] not be the less, both because the happiness is of infinite value, being eternal, & so a temporal trouble bears no proportion to it; & also because God is able abundantly to make up for that trouble & those labours, by additional rewards. so that the labours & pains themselves may in effect be more properly considered as additions to the benefit, than diminutions of it. Also our pains & labours may be prerequisite to our happiness & salvation, without our salvation's being consequent on our doing in the first way mentioned, i.e. without our doings being supposed to be of some benefit to our Benefactour, that shall in some measure answer the benefit we receive from him. They may be required for our profit & not for his : as they may tend to prepare us for the benefit . And there may also be such a connection without the second way mentioned; viz. without supposing that any vertue or amiableness of our doings in God's eyes be <is> [c] [xo c] regarded as any preciousness or value that recommends us to the [wwxo] the benefit or attracts the kindness of our benefactour. They may be required wholly on other accounts; viz as necessary in order to a natural fitness or proper capacity for the benefit, without any consideration of a moral value, fitness or amiableness recommending. and they may be connected as having a natural tendency so to fit us for the benefit, as to enhanse <enhance> [c] [xo c] it & increase the sweetness of it & our relish of it & delight in it next p.

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¶There is a great deal of trouble in convictions of sin that go before conversion & in the pains that is taken in order to it but they don't at all detract from the free grace of God in bestowing converting grace because converting grace is not consequent on them as the reward of something profitable to God or as [xo E] of something that by its value & amiableness recommended `em to so great a benefit nor does this trouble on the whole diminish the happiness of the person but convictions are connected as they prepare the soul & put it into a proper capacity for the benefit & they do finally exalt the comfort & joy that consists in the enjoymt of the benefit. so further pains trouble & labour in mourning for sin denying our lusts & labouring in Gods service may be requisite in order to the possession of eternal glory without diminishing the free grace of God in bestowing that next p.

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¶When men bestow good things one on another for some work that is done by one for another, this is inconsistent with free kindness; but it is so alwaies in one of those three ways that have been mention'd; either the work that is done, is for the profit & benefit of him that bestows the reward; or the reward is given for the work, as some vertue was manifested /p. 80/ by the work, or as the work is a good work recommending him to rewards; so heads of families & civil rules sometimes reward a work, and <or> [c] [xo c] thirdly <the work rewarded is attended with labour & suffering.[c]> when men bestow good things on others for some labour performed, commonly the trouble that the person has been at, is considered as a thing that in a measure countervails the reward, so that tis a less benefit to the person, than if it had been given him, without requiring him to be at any trouble. last p.

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¶last p.] [E's.] If our works being prerequired in order to our eternal glory in the manner that has been mentioned, be against the freeness of grace; it must be either because they are our [c's line] doings & there is some action of ours [c's line] in them, & because it is inconsistent with free grace, that [wwxo] that God should so constitute things, that any act at all of ours must go before this happiness. or 2. because of the trouble of the acts & because it is inconsistent with free grace, that God should so constitute things, that it should on any account be requisite, that any trouble, affliction or sorrow of ours should pr <e> [c] cede our happiness. But surely none will say either of these. None I presume will say the latter, viz. that it is inconsistent with the freeness of gospel grace for God so to constitute or appoint things, that any sorrow or trouble must precede future happiness, as in any respect prerequisite to it. for if so then it is inconsistent with gospel grace, that God should so order things, that persons should be the subjects of any convictions of sin, or fears of hell, or [wwxo] or sorrow for sin, before they are glorified, as needful on any account to precede heavenly happiness: or that God should so order things in his providence, that it should be needful in any respects, that persons should bear the cross in order to their wearing the crown of glory; or that through tribulation they should enter into the kingdom of heaven. And I suppose none will say the former, that it is inconsistent with gospel grace, that things should be so constituted, tha[t] any act of ours whatsoever should on any account be prerequisite to our going to heaven. for if so, then it is inconsistent with free grace, that any seeking of heaven or desires after heaven, or any act of choice of heavenly happiness, should be necessary; and also that ever any act of faith should be necessary for any one person. for an act of faith is an act of ours, as much as any other act.

¶From what has been said we may learn the following things.

¶1. Hence we may learn how to answer any such a question as this, that any might be ready to ask; viz. Ques. Why are we said to be saved by grace without works, since our works and labour are prerequisite in order to our going to heaven, as much as if heaven were given for the vertue & amiableness of our works; & seeing our works & labour, that is [xo c] <are> [c] prerequired, in us [ xo c] let it be upon what account it will that they are required, are as much trouble to us, as tho' they were profitable to God, or had in his sight some excellency or value to answer the benefit; why are [we (A;om.E)] the more obliged to God, than if they were required as something profitable or valuable & so to [xo c] recommend <ed us> [c] to favour? What has been observed before shews us how to answer such questions. For certainly if nothing that we do be profitable to God, but only to ourselves; then the free grace of God appears more in bestowing happiness in consequence of the performance of `em, than if they were profitable & paid him for them. tho' the pains & labour is the same to us, yet the case is not the same with God. our works dont affect him in like manner, or bring him into such a dependence and obligation, & consequently our dependence on him is the greater & so our obligation to /p. 81/ him. And so if our works have no worthiness in them, no loveliness to countervail the benefit we receive of God, or excellency worthy to recommend us to the benefit, no price in any respect to answer the benefit; <then ye> goodness that is in the heart of God appears more full & abundant, & the exercises the more free, the more of God himself & the less dependent on us, than if it were otherwise; altho there may be as much action & labour of ours in the case, as if our actions & labours had infinite dignity & worthiness in them.

¶2. From what has been said we may learn, that it is not inconsistent with free grace to suppose that one holy act of ours, viz. an act of [xo c] faith by which we receive X & his salvation, is the condition of our salvation, not as recommending us to the benefit by any excellency in it, but only as the soul's acceptance of and active unition to the Saviour, & so putting the soul into a natural fitness or capacity for the benefit . And also that in like manner & for the same reasons, it is not inconsistent with the freeness of grace to suppose that th the acts & exercises of love, humility, repentance & other graces are included in the condition of salvation, considered meerly as included in the soul's aceptance & closure with X, & belonging to that act; & that Xtian practice & the acts of an holy life are also in some sort the condition of salvation, not as recommending to salvation by their moral value, but only as the exertions & expressions of the soul's acceptance of & adherance & unition to the Saviour.

¶3. From what has been said it appears, that all such principles or notions in religion are contrary to free grace, that suppose, that faith or a holy life or any qualifications or actions of ours, are the condition of our justification or acceptance from a state of subjection to Gods displeasure, to a state of favour, as recommending us thereto by their moral value or amiableness; either as recommending us directly to salvation or recommending us to an interest in Christ, which is <a> no less benefit & includes the other. Such doctrines do greatly detract from the glory due to God from man: for they exalt man before God infinitely above his proper place. (for man indeed is infinitely far from any such moral value or price.) & so they make man infinitely less dependent on the free grace of God <, than he is:> [c] & they bring God infinitely lower than he is; as they bring Gods grace into a dependence on man, in a respect wherein it is infinitely above it; & make the manifestation & expression of the abundance of grace in the heart of God infinitely less. for that exercise of love, that is partly drawn by beauty & value, is infinitely less of a manifestation of abundant goodness of heart, than that which not only has nothing to attract it; but is infinitely far from it, by being wholly destitute of any loveliness, & full of that which is infinitely hateful & abominable to God; & so has as it were [xoc] that, which instead of attracting love & kindness, infinitely opposes & repels it. [finis]

¶1071. LORDS DAY. "Matth. 24. 20. Pray ye that your flight be not in the winter nor on the sabbeth day Our Lord is there teaching his disciples in private v. 3. He is speaking of the destruction of Jerusalem and of his peoples flying from thence . He knew the seventh day sabbath was to cease and be abolished at his resurrection we cannot think he would say any thing to countenance the superstition of the Jews in adhering to the old sabbath or that might raise any scruples in his disciples as to the lawfulness of flying on that day and yet he speaks of a sabbath that should then be kept and hints it would be grievous to his people to be obliged to fly on that day because it would interrupt the sacred work of it Whence it is plain that a sabbeth was to be solemnized after the abolition of the Jewish sabbath & by consequence that this commandment is of perpetual obligation." Catechism rescued p. 111. ----- THE MORALITY OF THE SABBATH "We do not plead or think that the keeping holy to God one day in seven either now is or ever was in the highest sense moral as if it were founded in the nature of God and of things or as if the most high might not have freely required one day in six or only one in ten and the like, or as if it were in all cases indispensable now that he has fixed one in seven But that it is agreable to the nature of things and on many accounts proper to be made a standing & perpetual law. It is in the highest sense moral that worship God [sic] & that in publick societies & considering all circumstances it was fit & proper that one day in seven should be hallowed for the purpose. God saw that one in four or five would have been too many considering the necessities of our bodies & that one only in ten or twelve would have been too few for the necessities of our souls . We our selves must own the equity of this as well as his goodness in consulting so well for us . Since then this will be the case while this world continues as it has been ever since it began the obligation we are in of sanctifying one day in seven must needs be perpetual." . Ibid. p. 112. [finis]

¶1072. HAPPINESS OF HEAVEN. The saints in heaven will enjoy God as their portion and possess all things in the most excellent manner possible in that they will have all in Christ their Head Christ their Head is as it were their organ of enjoyment but the capacity of enjoyment that this organ hath is of infinitely greater extent than the capacity of any of Christs members taken separately or by themselves as the head of the natural body by reason of its extensive & noble senses has a much greater capacity of enjoyment than than [sic] the inferior members of the body by themselves . Were not the saints united to Christ they could never enjoy God the Father in so excellent a manner as now they will in heaven partaking with Christ in his enjoyment of him And so they never could possess all the works of God in so excellent and glorious a manner as they do in this Head who has the absolute possession of all and rules over all and disposing all things according to his will for by vertue of their union with Christ they also shall rule over all They shall sit with him in his throne & reign over the same kingdom as his spouse and his body, and shall [have (om.E)] all things disposed according to their will for the will of the Head will be the will of the whole body so much X being their Head the gratifying of his will shall be as much for their happiness as if it were their own will separately that was gratified for they shall have no other will as the natural body head & members have but one will & on the other hand the holy desires of the saints (as they will have no other desires) will be evermore Xs will. the appetite of the members will ever be the will of the Head. If the whole universe were given to a saint separately he could not fully possess it his capacity would be too narrow he would not know how to dispose of it for his own good as the inferiour members of the natural body would not know [how (om.E)] to dispose of things that the body possession [sic] for their good without the eyes of their head and if the saints did know they would not have strength sufficient but in X /p. 83/ X [sic] their Head they have perfect knowledge and infinite strength [finis]

¶1073. TRADITIONS of the Heathen[A:s] agreeable to the Christian doctrine of ORINIAL SIN or the corruption of nature.

¶"That the far greatest number of men are evil or greatly criminal was a known sentiment of the antients. The wiser & more considerate heathens saw and bewailed it tho' they know now how to account for it most men are wicked was the sentence of a Greek philosopher and the common opinion of the most intelligent observers of mankind . The poets were generally loose enough themselves but they were wise enough to observe the universal wickedness of mankind and agree intirely [sic] in this obvious & general truth. Virgil tells us that few are vertuous enough to escape the punishments of the other world He brings in a ghost telling his son . Pauci læta arva tenemus And in this life the character of human nature among the poets is this

Nitimur in vetitum semper, cupimusque negata.

Gens humana ruit per vetitum nefas,

Audax omnia perpeti. Hor.

And that vice is early & universal he says,

Nam vitiis nemo sine nascitur.

And when this author speaks of young men in general he gives them this character:

Cereus in vitium flecti, monitoribus asper.

Seneca says just the same,

Pejora juvenes facile precepta audiunt.

And Juvenal abounds in this account of human nature;

Rari quippe boni: numero vix sunt totidem quot

Thebarum portæ; vel divitis ostia Nili.

Quæ tam festa dies ut cesset prodere furem?

---------- ad mores natura recurrit

Damnatos, fixa et mutari nescia. -------

Quisnam hominum est quem tu contentum videris uno

Flagitio ---------Dociles imitandis

Turpibus & pravis omnes sumus. Juv.

They own indeed there was once a golden age or a state of innocence at first. Their reason told them that the great God must and did make man upright & good . but they imagined that mankind did degenerate by degrees in successive ages and at last grew universally wicked. This is asserted not only by satyrical writers but by those of a gentler disposition & a softer pen. Ovid & Manilius were no satyrists yet they speak the very same language

Protinus erupit vanæ pejoris in ævum

Omne nefas: fugere pudor, verumque fidesque.

In quorum subiere locum fraudesque dolique

Insideaque, et vis, & amor sceleratus habendi:

Victa jacet pietas, terras astrea reliquit. Ovid.

----------

Perque tot ætates hominum, tot tempora & annos,

Tot bella, et varios etiam sub pace labores,

Cum fortuna fidem quærat vix invenit usquam.

At quanta est scelerum moles per secula cuncta?

In populo scelus est: et abundat cuncta furore,

Et fas atque nefas mistum, legesque per ipsas.

Sævit nequities. Manil. /p.84/

This was the common complaint of the more observing heathens in their age as it is ours in the present day."

¶This out of Dr. Watt's Ruin & recovery second edition p. 37, 38, 39, 40, 41. [finis]

¶1074. The COVENANT WITH ADAM. That there was not only a threatening of death for disobedience but a promise of immortal & more glorious life for obedience given to Adam in his first estate is argued by Dr. Watts in his Ruin & Recovery not only from the history of that affair in Genesis but from several other things in Scripture

¶1. From Rom. 2. 7. Where he supposes the Apostle is rather representing the terms of the convenant of works than the terms of the covenant of grace God will render indignation & wrath ---- upon every soul of man that doth evil But eternal life with glory honour & peace to them who by patient continuance in well doing seek for glory honour & immortality an [sic; om.A.] v. 10. glory honour & peace to every man that worketh good . Dr Watts supposes it to be agreable to the design of the Apostle in these three first chapters of the Romans here to represent the terms of the covenant of works & shew how all men are brought under condemnation by the law

¶2. He observes that `tis the covenant of works with the terms of it as express'd in the books of Moses which is cited by St Paul Gal 3. 12. The man that doth the commands shall live in or by them & Rom 10. 5. This is called the righteousness of the law i.e that which intitles [sic] a man to the promise of life, & Rom. 7. 10. The commandmt of the law which was ordained to life, shews that life & immortality would have been the reward of obedience to it.

¶3. He produces to the same purpose that in Rom. 3. 23. all have sinned & come short of the glory of God. i.e have lost all hope of that glory of God that glorious state in immortality which God promised and to which man would have been entitled [sic] by his obedience as chap. 2. v. 7 before cited.

¶4. Hos. 6. 7. They like men have transgressed the convenant. But in the original it is they have transgressed the covenant like Adam which imports that Adam was under a covenant of life, as well as a law that threatend death . for there must be a promise of life as well as a threatening of death to make a law become a covenant. [finis]

[In left mg. in hand of A copyist: "Out under head Original Sin"]

¶1075a. ORIGINAL SIN. That the sentiments of the antient Jews which they had derived from the Old Testament concerning original sin from Adam were agreable to our [sic; ours?] will appear from the apocryphal writings which were the product of some wise & knowing men among them see 2 Esdras 3. 21. "For the first Adam bearing a wicked heart transgressed and was overcome and so be all they that be born of him. Thus infirmity was made permanent, and the law also in the heart of the people. with the malignity of the root so that the good departed away & the evil abode still." 2 Esdras 4. 30. For the grain of evil seed hath been sown in the heart of Adam from the beginning [i.e by the devil] [Bracks. In E's text.] And how much ungodliness hath it brought up unto this time and how much shall it yet bring forth `till the time of threshing shall come" 2 Esdr. 7. 11 when Adam transgressed my statutes then was decreed what is now done then were the entrances of this world made narrow. [i.e full of pain as such an expression in the Hebrew tongue imports.] [Bracks. In E's text.] They are but few & evil full of peril & very painful for the entrances of the elder world were wide & sure & brought immortal fruit [.i.e in the world of innocency men would have been born without pain & would have lived to immor-/p.85/ tality.] [Bracks. in E's text] Ver. 46. It had been better [i.e happier for man][Bracks. in E's text] not to have given the earth to Adam or else when it was given him to have restrain'd him from sinning For what profit is it for men now in this present time to live in heaviness and after death to look for punishment? O thou Adam what hast thou done for tho' it was thou that sinned thou art not fallen alone but we all that come of thee. Ecclus. 40. 1. Great travail is created for every man and a heavy yoke is upon the sons of Adam from the day that they go out of their mothers womb `till the day that they return to the mother of all things [i.e the earth][Bracks. in E's text.] These were the sentiments of the antient Jews. Dr. Watts Ruin & Recovery.

¶TRADITION OF HEATHENS, concerning original sin

¶"This animal (says Pliny) who is to govern the rest of the creatures round him how he lies bound hand & foot, all in tears, and begins his life in misery & punishment; & for this only reason because he is born!" Dr Watts Ruin & Recovery p. 366. 2d Edition. [finis]

¶1075b. see at the bottom of the last page in this Book.][E's brack.] FREEDOM OF THE WILL. SELF-DETERMINING POWER. If the will determines its own acts, that determination is an act of the will For by the supposition of those that I oppose hold this self-determining power is that wherein consists the wills exercise of its liberty & sovereignty (as some of them speak) now undoubtedly the exercise of liberty & sovereignity is some act The will cant exercise any liberty in that wherein it don't act or wherein it dont exercise it self. If this determination be no act then it is no exercise of liberty & then all that it is introduced for fails neither does the supposition of it at all help their cause or make out their scheme of the liberty of the will consisting in a self-determining power but the soul exercises as much liberty without it as with it So that in denying this determination to be an act of the will they will entirely overthrow their own scheme. for if it <there> [sic] be no act or exercise of the will in its determining its own acts then no liberty is exercised in the wills determining its own acts. And if no liberty be exercised in the wills determining its own acts then it follows that no liberty consists in the wills power to determine its own acts and consequently that the liberty of the will does not consist in a self-determining power in the will [finis]

--------------------

¶[ Apparently E had left space for more traditions, but at or after arriving at the end of Book 7, he used the space to insert this second No. 1075. This shows that some of these duplicates are not accidental duplicats. of numerals. Also note line in left margin; no doubt this indicates use of this in the Will.]

¶1076. SATISFACTION for sin must be compleat. God declares that those sinners, that are not forgiven shall pay the uttermost farthing, and the last mite; & that all the debt shall be exacted of them &c-- Now it seems unreasonable to suppose, that God in case of a surety, & <of>[c] his insisting on an attonement made by him, that [xo c] he will shew mercy by releasing the surety, without a full attonement, any more than that he will release it <he shew mercy>[c] to the sinner that is punished, by not insisting on the compleat punishment. [finis]

[This idea is also in NTV & End.]

¶1078. THE FALL. ADAM'S SIN. Our first parents by eating the forbidden fruit "broke all the ten commands at once 1. They chose new gods. They made their belly their god by their sensuality; self their god by their ambition yea and the devil their god by believing him & disbelieving their Maker 2. Tho' they received [sic] yet they observed not the ordinance of God about the forbidden fruit: they contemned that ordinance so plainly enjoined them and would needs carve out to themselves how to serve the Lord. 3. They took the name of the Lord /p.86/ their God in vain despising his attributes his justice truth power &c-- They grossly profaned that sacramental tree abused his word by not giving credit to it abused that creature of his which they should not have touched and violently misconstrued his providence as if God by forgiving<[sic]> them that tree had been standing in the way of their happiness And therefore he suffered them not to escape his righteous judgment 4. They remembered not the sabbath to keep it holy but put themselves out of a condition to serve God aright on his own day . Neither kept they that state of holy rest wherein God had put them. 5. They cast off their relative duties Eve forgets herself and acts without advice of her husband to the ruin of both. Adam instead of admonishing her to repent yields to the temptation and confirms her in her wickedness. [6] They forgot all duty to their posterity. 7. Gave up themselves to luxury & sensuality. 8 Took away what was not their own against the express will of the great owner 9. They bare false witness & lied against the Lord before angels devils & one another in effect giving out that they were hardly dealt by. and that heaven grudged [sic] their happiness. 10. They were discontent with their lot and coveted an evil covetousness to their house which ruin'd both them & theirs. Thus was the image of God in mad [sic] defaced all at once". Boston's Fourfold State of Man p. 104. 105. 3d Edition [finis]

¶1079. JUDGMENT DAY. The order of the events & proceedings of that day][E's bracket.] (Join this to 949. B. 4. at this mark. ) There is all reason to suppose that at the end of the world the souls & bodies of the living saints shall be changed together that at the same moment wherein that wonderful change shall pass upon their souls perfectly destroying all remains of sin and making them like to Christs holy & glorified soul that great change will also pass upon their bodies making them to become spiritual bodies and making them like to Xs spiritual & glorified body & that [wwxo] & that the transformation & glorification of their whole man both soul & body shall be at once all together. and that neither shall a perfectly holy & glorified soul dwell one moment in so unfit & unsuitable an habitation for such a soul as this weak heavy gross deformed body of frail & corruptible flesh & blood nor the spiritual glorified body like to [Christ's (om.E)] glorified body be one moment like to be an habitation to a sinful polluted soul. But that at the same moment that the soul is changed to a perfect conformity to X its habitation the body shall also be changed with it. Now if it be so it will certainly follow that the transformation will be as I have said at the first appearance of Christ in the clouds of heaven & not at any foregoing sound of the trumpet of the angel that shall be Christs forerunner & harbinger for tis evident that the transformation of the souls of the living saints at that day will be by their beholding of Christs glory at his appearance in his glory at that day by that 1 Joh. 3. 2. Beloved now are we the sons of God and it doth not yet appear what we shall be But we know that when he shall appear we shall be like him for we shall see him as he is And the same is evident concerning the dead saints for the souls of departed saints shall have a [wwxo] a glorious change passed upon them also tho not like the souls of the living changing them from a polluted state to a state of perfect purity but yet a change to a far greater glory and higher conformity to their glorified Redeemer and it is evident by that in 1 Joh. 3. 2. that this also will be by their beholding of Xs glory. And `tis moreover manifest that this change on their soul will be at the same moment that their bodies are raised by Ps. 17. 15. As for me I shall behold thy face in righteousness I shall be satisfied when I shall awake with thy likeness . So that tis evident that both the change that shall be pass'd on the living & the resurrection of the dead shall be at X appearance in his glory & not by any thing preceeding it. [finis]

¶1080 GODS GLORY THE END OF THE CREATION. see 243. B. 1. Prov. 16. 4. The Lord hath made all things for himself yea even the wicked for the day of evil. Isai. 43. 7. I have created him for my glory I have formed him yea I have made him <here see Isai 60. 21. & 61. 3.> John 17. 1. Father glorify thy Son that thy Son also may glorify thee <Joh. 8. 50. I seek not mine own glory &c See Isai 44. 23.> John. 17. 1. I have glorified thee on earth I have finished the work which thou gavest me to do John. 12. 28. Father glorify thy name Then came there a voice from heaven saying I have both glorified it & will glorify it again <Joh 13. 32.> Rom. 9. 21,23. What if God willing to shew his wrath & to make his power known----And that he might make known the riches of his glory on the vessels of mercy &c---- Exod. 9. 16. And in very deed for this cause have I raised thee up for to shew my power in thee and that my name might be declared throughout all the earth So Rom. 9. 17. Rom. 11. 35,36. For of him & through him & to him are all things to whom be glory forever & ever amen Eph. 1. 5,6. Having predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will to the praise of the glory of his grace wherein he hath made us accepted in the beloved . Rom. 3. 25. Whom God hath set forth to be a propitiation through faith in his blood: to declare his righteousness for the remission of sins that are past to declare I say at this time his righteousness . Ps. 106. 8. Nevertheless he saved them for his names sake that he might make his mighty power to be known Exod 14. 17,18. And I behold I will harden the hearts of the Egyptians and they shall follow them and I will get me honour upon Pharaoh & upon all his host upon his chariots & upon his horsemen And the Egyptians shall know that I am the Lord when I have gotten me honour upon Pharaoh. Hallowed be thy name is the first petition of the Lords Prayer <Hallowed or sanctified is the same with glorified Levit. 10. 3> what we are to seek in the first place and therefore what we are to seek as our highest & last end. Texts that speak of things being done for Gods name sake or to that purpose Exod 9. 16. I Sam. 12. 22. Ps. 23. 3. & 106. 8. [E's note in r. mg.: "Name this mark "] 1 Joh. 2. 12. 3 Joh. 7. 1 Sam. 25. 25. Ps 72. 17. & 76. 1. & 111. 9. & 148. 13. & 149. 3. Isai 12. 4. Act. 5. 41. & 13. 14 Rom. 1. 5. Ezek. 36. 21,22 & 39. 7. v. 25. Isai 48. 9,11 & 66. 5. Ezek. 20. 9,14,22,44 Rev. 2. 3. Ezek. 36. 23. Mal. 1. 11 Mal. 2. 2. Josh. 7. 9. 2 Sam. 7. 26. 1 Chron. 17. 24. Ps. 8. 1,9. Ps. 25. 11 & 31. 3. & 79. 9. Ps. 115. 1. & 109. 21 & 143. 21 [sic; shd. be 11] Isai 64. 2. Jer 14. 7, 21 Rev. 15. 4. Num. 14. 21. As I live saith the Lord all the earth shall be filled with the glory of the Lord Jer. 13. 11 For as the girdle cleaveth unto the loins of a man so have I caused to cleave unto me the whole house of Isarael and the whole house of Judah saith the Lord that they might be unto me for a people and for a name & for a praise & for a glory Luke. 2. 14. Glory to God in the highest on earth peace good will towards men Rom. 4. 20. was strong in faith giving glory to God Rom. 16. 25,26,27. Now to him that is of power to stablish you according to my gospel (according to the revelation of the mystery which was kept secret since the world began but now is made manifest and by the Scriptures of the prophets according to the commandment of the everlasting God made known to all nations for the obedience of faith) To God only wise be glory through Jesus Christ forever Rev. 1. 5,6,8. Unto him that loved us & washed us---- to him be glory & dominion forever & ever Amen ---- I am Alpha & Omega the Beginning & the Ending saith the Lord which is & which was & which is to come the Almighty (See also the many other places that speak of God as the first & the last &c--)

See Rev. 5. 11 to the end Philip 1. 11. Jude 25. 1 Cor. 10.31 2 Cor 1. 20. Philip 2. 11 Ps 72. 19. Isai 6. 3. Ps. 97.6. Ps. 148. 13. Joh. 7. 18. Rom. 3. 7. Eph. 1. 12, 14. Isai. 66. 18,19. Levit. 10.3. Isai. 44. 23. & 49. 3. & 60. 21. & 61. 3. Ezek. 28. 22. & 39. 13. Dan. 5. 23. Hag. 1. 8. Joh. 15. 8. 2 Thes. 1. 10,12. 1 Pet. 4. 11, 14. Philip 1. 20. Philip. 1. 11. The fruits of righ. which are by J X to the glory & praise of G. [end of moral world]. [E's brack.] Isai 40.5. 2 cor 1. 20. The promises Philip 2. 11 J. X is Lord to the Glo. Num 14. 21. Ezek. 28. 22. & 39. 13 & 37.5 [sic; 21 or 22, prob.] Ps. 90.16 Ps. 102. 15. Hag. 1. 8. Rom 3. 7. Eph 1. 11,12,14 Levit 10. 3. Hag. 1. 8. 2 Thes. 1. 10.

¶It is remarkable that Arminians Pelagians &c -- account it an ignoble selfishness in God to make himself his highest end who alone it <[mg]> is fit to be made the highest end by himself & all other beings inasmuch as he is the highest Being & infinitely greater & more worthy than all other beings. but yet with regard to creatures who are infinitely unworthy to be the highest end they make a regard to their own happiness as the highest end as the foundation of all vertue & every thing that is morally good or excellent in them [finis]

[In addition to horiz. marking & xos of texts, rest has either horizontal line or x's in left margin. Evidently practically all of this material used in the End or T.V. The note in the right margin may refer to the MS he was preparing.]

¶1081. Texts that seem to shew that the communication of Gods goodness & HAPPINESS is the END OF THE CREATION See 461. B. 1. Those texts that declare that God delights in mercy but that judgment is his strange work which plainly shew that God loves to shew mercy for mercies sake but that he executes judgment for the sake of something else . Ps. 136. throughout whereby it appears that Gods works from the beginning of the world to the end even judgments on the wicked are works of goodness or mercy to his people . See more arguments in my sermon on this Psalm preached at a thanksgiving See also notes on this Psalm Miscell. 702. p. 46 &c-- & Corol. 1. p. 87. B. 2. [finis]

¶1082. END OF THE CREATION. vid. 1066. B. 5. ].[E's bracket] The glory of the [E's und.] Lord in Scripture seems to signifie the excellent brightness & fulness of God. and especially as spread abroad diffused & as it were enlarged or in one word the excellency of God flowing forth. This was represented in the shechinah [sic] of old. Here by the excellency of God I would be understood of every thing in God in any respect excellent all that is great & good in the Deity including the excellent sweetness & blessedness that is in God & the infinite fountain of happiness that the Deity is possessed of that is called the fountain of life the water of life the river of Gods pleasures Gods light &c--. The flowing forth of the ineffably bright & sweet effulgence of the shechinah represented the flowing out & communicating of this as well as the manifestation of his majesty & beauty. & [xo E] joy & happiness is represented in Scripture as often by light as by waters fountains streams &c-- & the communication of Gods happiness is represented by the flowing out of sweet light from the shechinah as well as by the flowing forth [of (om.E)] a stream of delights and the diffusing of the holy oil <called the fatness of Gods house> Ps. 36. 7,8,9. How excellent is thy loving-kindness O God therefore the children of men put their trust under the shadow of thy wings. They shall be abundantly satisfied with the fatness of thy house and thou shalt make them drink of the river of thy pleasures For with thee is the fountain of life In thy light shall we see light.

¶Happiness is very often in Scripture called by the name of glory or included in that name in Scripture Gods eternal glory includes his blessedness & when we read of the glorifying of X & the glory which the Father has given him it includes his heavenly joy. & so when we read of the glory promised to or conferred on the saints & of their being glorified their unspeakable happiness is a main thing intended Their joy is full of glory & they are made happy in partaking of Xs glory. the fullness of the saints happiness is the riches of Gods glory in the saints. Therefore the diffusing the sweetness & blessedness of the divine nature is Gods glorifying himself <in a SS. sense> as well as his manifesting his perfection to their understandings . The beams that flow forth from the infinite fountain of light & life don't only carry light but life with them & therefore this light is called the light of life as the beams of the sun have both light & warmth & do both enlighten & quicken & so bless the face of the earth

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¶A fountain in diffusing it self abroad in streams & the holy anointing oil in diffusing it self in a sweet odour are in a Scripture sense glorified & magnified as well as the lamps in the temple by diffusing abroad their light.

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¶1083. Xs SATISFACTION. See N. 281. 357. 506. especially the 506.] [E's brack.] If Adam would naturally and as it were necessarily understand the threatening Thou shalt surely die The necessity of his so understanding it or difficulty of his understanding it otherwise did not arise properly from any thing in the words that they were not such as they signified to Adam and as Adam understood `em in the same sentence /p. 89/ as very fairly & justly allowing such an understanding But the difficulty & impossibility of his conceiving [sic] how they could be fu[l]filld so as to answer the nature & design of the threatning any other way which arose not from the unintelligibleness of the words but the mysteriousness & unsearchableness of the thing allowed of by the words any other way of their being fulfilled so as not to be fulfilled on him personally being inconceivable to him. in like manner a manner [sic] through the weakness & scantiness of his understanding may naturally & <as it were> necessarily be led into a mistake of Gods promises as well as threatnings Thus when God had promised to Abraham that he would multiply his seed as the stars of heaven & that in his seed all the families of the earth should be blessed & he continuing childless till Sarah was old & long past the age of child-bearing was naturally led to conceive that God meant a seed by some other woman & both he & Sarah were so assured of it as that they agreed he should go in to Hagar And if still his having a child by Sarah had been a thing a thousand times more mysterious & inconcievable [sic] than it was (as Gods saving Adam by the death of his own Son was) he would yet more necessarily & naturally be led to understand the promises of his seed by some other woman without its ever once entring into his thoughts that God meant seed by Sarah But that he should naturally & necessarily be led thus to understand the word would not be from any fallacy in the promise but properly to [sic] the narrowness of his understand [sic] whereby the effects of Gods wisdom & power are infinitely above it [finis]

¶1084. [see 1082.] [E's brack] END OF THE CREATION. the Holy Spirit seems to be called by the name of GLORY in Joh. 17. 22. And the glory which thou hast given me have I given them that they may be one even as we are one . And Christ himself seems to be called Gods NAME in the last verse And I have declared unto them thy name & will declare it that the love wherewith thou hast loved me may be in them & I in them. In this last verse these two ways of Gods flowing forth & being communicated that are the end of all things are expressed viz. manifesting Gods name and communicating his love or in other words Christs being in the creature in the name idea or knowledge of God being in them & the Holy Spirits being in them in the love of God's being in them as it is said that the love wherewith thou hast loved me may be in them & I in them. See 1094

¶1085. JUSTIFICATION. When the Apostle James says was not Abraham our father justified by works , & was not Rahab the harlot justified by works . The word justified, as he uses it, is of the same signification with that phrase of the Apostle Paul, Heb. 11. 4--he obtained witness that he was righteous [finis]

¶1086. CEREMONIES. "Plato [de Legibus L. 6. p. 759][E's brack.] lays it down for a general rule, that all laws & appointments about divine matters must come from the Diety." Shuckford Connec. Vol. 1. p. 294. [finis]

¶1087. CHRISTIAN RELIGION. On the supposition, that God has not utterly cast off the world of mankind, `tis most reasonable to suppose; that in the time of the universal corruption of the world by idolatry, which continued for so many ages, that [xo c] God should chuse some one people, to maintain amongst them the knowledge & true worship of himself. [finis]

¶1088. CEREMONIES. "It may be asked what so great crime were Nadab and Abihu guilty of that they paid so dear a price as to lose their lives by an immediate vengeance? But the an[s]wer is easy the great end and purpose of the Mosaical dispensation was to separate unto God a chosen people who /p. 90/ should be careful to obey his voice indeed and who instead of being like other nations following & practising as parts of their religion when men might invent, set up, & think proper & reasonable should diligently & strictly keep what God had enjoin'd without turning therefrom to the right hand or to the left or without adding to the word which was commanded them or diminishing ought from it But herein these young men greatly failed God had as yet given no law for the offering incense in censers all that had been commanded about it was that Aaron should burn it upon the altar of incense every morning & every evening Afterwards he received further directions (Levit. 16. 1---12.) So that these men took upon them to begin & introduce a service into religion which was not appointed they offered what the Lord commanded them not and this if it had been suffered would have opened a door to great irregularities and the Jewish religion would in a little time have been not what God had directed but would have abounded in many human inventions added to it . Aaron & his sons were sanctified to minister in the priests office for this end that they should remember the commandments of the Lord to do them not that they should seek after their own heart . They could not have taken upon themselves the offices of the priesthood if they had [not (? om.E)] been called of God to them and as they were called of God to them it was their indispensable duty to be faithful to him that appointed them in all his house in every part of the dispensation committed to them. This said Moses is that which the Lord spake saying I will be sanctified in them that come nigh me & before all the people I will be glorified They then only sanctified & glorified God when they dispensed to his people, as parts of his religion what he had commanded . But when they varied from it or performed or enjoined as part of it what he commanded not then they assumed to thems. a power that belonged not to them then they spake and acted of themselves and he that in these points speaketh of himself, seeketh not God's but his own glory." Shuckford's Connection. Vol. 3. p. 159. 160, 161. [finis]

¶1089. The SAINTS in HEAVEN acquainted with the state of the chh on earth]. [E's br.] Christ is the head of the glorified saints in heaven he is the head of the glorious assembly , that leads them in all their worship & praise & is their vital head . They are in some sense the glorified body of X. They are with him as it were in all things being partakers with him in all [wwxo] all his exaltation & glory all his reward all his enjoyment of God the Father all his reward by obtaining the joy set before him his reign here on earth the glory of his reign in his kingdom of grace the bestowment of the promised reward in what is done to the elect here his enjoymt of the success of his redemption his seeing his seed the pleasure of the Lands prospering in his hands his justifying many by his righteousness his conquering his enemies his subduing & triumphing over Satan & AntiX & all other enemies . What he sees of G. they in their measure see What he sees of the chh of God on earth & of the flourishing of religion here they see according to their capacity <what he sees of the punishmt of his enemies in hell they see in him & therefore the damnation of the [ [E's br.] next p.>

for he is the head of the glorified body and the <sight of the> eyes that are in the head are [sic] for the information of the whole body. & what he enjoys they enjoy . They are with him in his honour & advancemt they are with him in his pleasures they are with him in his enjoymt of the Fathers love the love wherewith the Fathers [sic] loves him is in them & he in them They are with him in the joy of his success on earth They are with him in his joy at the conversion of one sinner the Good Sheperd when he has found the sheep that was lost he calls together his friends & neighbours saying Rejoyce with me for I have found my sheep that was lost. Luke 15. 5,6. & they are with him in his joy at the conversion of nations & the world . <The day of Xs espousals is the day of the gladness of his heart Cant. 3. 11. The day of the marriage of the Lamb is the day of Xs rejoycing. Isai 62. 5. Zeph. 3. 17. So it is the day of the gladness & rejoycing of the hearts of saints in heaven see Rev. 19. 1----9.> When he rides forth in this world girding his sword on his thigh in his glory & majesty to battle against AntiX and other enemies they are represented as riding forth in glory with him Rev. 19 /p. 90/ & in his triumph they triumph. <They appear on Mt Zion with him with palms in their hands> and as Satan is bruised under his feet he is bruised under their feet. The saints therefore have no more done with the state of the chh & kingdom on earth

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last p.] [E's br.] the enemies of X & his [sic; om.D] its being in the presence of the inhabitants of heaven consisting of X & saints & angels is expressed thus Rev. 14 10--- They shall be tormented with fire and brimstone in the presence of the holy angels & in the presence of the Lamb. saying nothing of the glorified saints including them in the name of the Lamb. X with his glorified mystical body being but one mystical person

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because they have left this world & have ascended into heaven than Christ himself had when he left the earth & ascended into heaven who was so far from having done with the a done with [sic] the the prosperity of his chh & kingdom here as to any immediate concern in these things by reason of his ascension that he ascended to that very end that he might be more concerned that he might receive the glory & reward of the enlargement & prosperity of his chh & conquest of his enemies here that he might reign in this kingdom & be under the best advantages for it & might have the fullest enjoymt of the glory of it . as much as a king ascends a throne in order to reign over his people & receive the honour & glory of his dominion over them. X came with clouds of heaven & came to the antient of days & was brought near before him to that very end that he might receive dominion & glory & a kingdom that all people nations & languages should serve him Dan. 7. 13,14. God the Father bid him sit at his right hand that his enemies might be made his footstool & rule in the midst of his enemies & that he might enjoy that glorious reward that is called receiving the dew of his youth & judging among the heathen & wounding the heads over many countreys Ps. 110. God the Father set X on his holy hill of Zion to that end that he might have the heathen for his inheritance & the uttermost parts of the earth for his possession . And when the saints leave this lower world by death & ascend to heaven they do but follow their forerunner they ascend as it were with him they are made to sit together in heavenly places in him they are exalted to partake of his exaltation to have written upon [them (om.E)] the name of the city of his God & his own new name to set with him in his throne as he when he ascended sat down with the Father in his throne to rule with him over the same kingdom to partake with him in his reward <his honour his victory & triumph over his enemies> his joy that was set before him viz. the joy of the success of his redemption the joy of seeing his seed <of finding his lost sheep> & seeing the satisfaction of seeing of the travail of his soul, &c-- They in this world travail with him for the same thing they are crucified with X they deny themselves to promote and advance his kingdom & glory in the world they many of them suffer with him & die with him in the very same cause & their sufferings are called a filling up the sufferings of X and as they suffer with him on earth in this cause, so they shall reign with him they shall enjoy with him the prosperity of that cause that interest which they sought by their labours & sufferings as he did by his labours & sufferings when he was on the earth . They shall be as much with Christ in partaking with him of the glory of his reigning over the world in his kingdom of grace as they shall partake with him in the glory of his judging the world . Indeed they now are not visibly to the inhabitants of the earth reigning with Christ over his kingdom of grace here as they will hereafter be seen judging the world with X no more is Christ himself now seen /p. 92/ by the inhabitants of the earth visibly reigning here as he will be seen judging at the d. of j. but yet this dont hinder but the [sic. for that] he does now as truly reign here & possess & enjoy the glory of this dominion [as (om.E)] then he will truly judge at the end of the world.

¶The saints in going out of this world & ascending into heaven dont go out of sight of the affairs that appertain to Xs kingd. & church here & things appertaining to that great work of redemption that is carrying on here but on the contrary go out of a state of obscurity and ascend above the mists & clouds into the bright light and ascending to a pinnacle in the very center of light where every thing appears in clear view . The saints that are ascended to heaven have advantage to view the state of Xs kingdom in this world & the works of the new creation here as much greater than they had before as a man that ascends to the top of an high mountain has greater advantage to view the face of the earth than he had while he was below in a deep valley or forest below surrounded on every side with those things that impeded & limited his sight

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¶and as the saints in heaven have greater advantage to see these things so also to enjoy them to see the glory of them & receive comfort & joy by them they are under greater advantage to possess them as theirs being with X who does possess in communion with whom they enjoy & possess their infinite portion their whole heavenly inheritance & kingdom as much as the whole body has all the pleasure of musick by the ear and all the pleasure of its food by the mouth & stomach & all the benefit & refreshmt of the air breathed in by the lungs . And thus it is the saints in heaven sing to the Lam [sic] Rev. 5. 9,10. Thou art worthy &c-- For thou hast redeemed us us [sic] to God by thy blood --- & made us kings & priests & we shall reign on earth Thus it is the meek shall inherit the earth. For Christ is the heir of the world he has purchased the kingdom the kingdom is promised him by the Father & at last shall be given him when other kingdoms are destroyed Dan. 7. 14. & the saints are heirs with X & shall inherit with him the same kingdom & reign in the same kingdom & so they shall enjoy the victory with him but he leads kings in chains & all the saints shall have that honour with him Ps. 149. 5, to the end. & thus it is that when the time comes that X shall break his enemies with a rod of iron they also shall have [wwxo] have power over the nations & shall rule them with a rod of iron &c-- Rev. 2. 26,27,28. & thus it is the souls of the martyrs of Jesus shall live & reign with X a thousand years Rev. 20. They shall be most nearly interested in that revival or spiritual ressurection of the chh that shall be then that shall be in some sense the resurrection of X himself in the same manner as the setting up the kingdom of X in the world is represented as Xs being born. Rev. 12. They shall possess the joy & happiness of that revival of the chh. it will be as much their own & much more in some respects than the saints on earth. See Rev. 19. the former part of the chap. <Thus Abraham who is spoken of as the heir of the world inherits it possesses his inheritance & shall enjoy the great promise of old made to him>

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¶on this account as well as others both X & his saints are beautifully represented as ascending and reigning on a mountain Mt Zion Gods holy mountain the mountain of the height of Israel &c-- on this mountain they have their kingdom in view as David who dwell'd & reign'd on Mt Sion had Jerusalem in view.

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¶As the saints in heaven shall be under much greater advantage in heaven to see & enjoy God than when on earth so they shall be proportionably under much greater advantage to see & enjoy the works of God & especially those works of God which appertain to the work of redemption which is that work by which God chiefly manifests himself to the inhabitants of the heavenly world & especially the redeemed there . The saints & angels see God by beholding the displays of his perfections but the perfections of God are displayed & manifested chiefly by their effects. Thus /p. 93/ the chief way wherein the wisdom of God is to be seen is in the wise acts & operations of God & so of his power mercy & justice & other perfections. But these are seen even by the angels themselves chiefly by what God does in the work of redemption. Eph. 3. 10. To the intent that now unto the principalities & powers in heavenly places might be known by the chh. the manifold wisdom of God [¶?][ [E's] Coral. Hence learn [sic] one reason why the promises of the future glory of the chh in this world are so much insisted on in the word of [God (om.E)] deliverd to his chh ages before the accomplishment [Corol. added after next begun]

¶OBJECT. In Eccles. 9. 5,6. it is said of the dead, that they know not any thing neither have they any more a portion forever in any thing that is done under the sun.

¶Ans. 1. There having no more a portion &c- implies no more than [that (om.E)] they shall no more be interested in sublunary things or in any worldly concern But not that they are not interested in the spiritual & heavenly affairs of that family of God that is not of the world that are choosen & called out of the world & redeem'd from the earth & as is represented by the Apostle dont live in the world but have their conversation or citizenship in heaven.

¶2. Tis manifest by the context the wise man speaks of temporal death as it is in /mg/ self & not as it is by redemption <an inlet into a more happy state> in those that [are (om.e)] redeemed from death from the power of the grave . for the dead are here said to have no more a reward & as being in a far worse state than when living. v. 4. [** see note at end of No.] <The wise mans design & drift leads him to speak of temporal death> or death as it is in it self with regard to things temporal & visible without any respect to a future state of existence & therefore all that is implied is that the dead body knows not any thing they that are in their graves know not any thing not but that the immortal soul that never dies knows something knows as well that the dead body shall rise again as the living know that they must die Tis in this sense & no other that all things come alike to all & there is one event to the righteous & wicked. v. 3. & preceding verses The event is the same in the death of both only as temporal death is the same in all. in this sense as dieth the wise man so the fool chap 2. 16. [ [E's br] See No. 1095

¶Texts of SS. that shew that the saints in heaven see & are concerned & interested in the prosperity of the chh on earth. Matt. 19. 27 to the end. Prov. 10. 30. Ps. 25. 13.

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¶That not only the angels but the glorified saints are spectatours of what is done in the church of God on earth and are continually observing these things see Note on Heb. 12. 1. Blank Bible p. 766. [finis; last item in later hand of E's; rest of page blank.]

¶[**(on p. 7. of typescript). TS Note: At this point the original text runs: "He speaks of the death of such whose hearts are full of evil who have madness in their hearts while they live" The ¶ orig. ended there, and E dropped down and started his "Tests of SS..." But before any actual texts were wr. down, he xo that and the end of the last ¶ and gave the diff. iterp. as above.]

¶1090 INGAR [xo E] 1090. FAITH divine or a SPIRITUAL CONVICTION of the truth of things of religion]. [E's br] Some have objected against a spiritual sight of divine things in their glorious excellent & divine form, as being the foundation of a conviction of the truth or real existence of `em; because, say they, the existence of things is in the order of nature before the [xo w other ww] forms or qualities of them as excellent or odious; and so the knowledge of their existence must go before the sight of their form or quality. They must be known to be [c's line] before they are seen to be excellent. [c's line] ---- I answer it is true, things must be known to be [c's line] before they are known to be excellent, [c's line] if by this proposition this be understood, that things must be known really to exist, before they can be known really to exist excellent, or really to exist with such & such & [sic: a] beauty. & all the force of the objection depends on such a meaning of this assertion. But if thereby be intend<ed>[c], that [a (om.E] thing must be known to have a real existence [c's line] before the person has a clear understanding, idea or apprehension [c's lines] of the thing proposed or objected to his view, as it is in its qualities either odious or beautiful; then the assertion is not true . For his having a clear idea of something proposed to his understanding or view, as very beautiful or very odious, as it is proposed, does not suppose its reality; [c's line] that is, it does not presuppose it, tho its real existence may perhaps follow from it. But in our way of understanding things in general of all kinds, we first have some understanding or view of the thing in its qualities, before we know its existence. Thus it is in things that we know by our external senses, by our bodily sight for instance. We first see them or have a clear idea of them by sight, before we know their existence by our sight. we first see the sun & have a strong, lively & clear idea of it in its qualities, its shape, its brightness &c. before we know there actually exists such a body. [finis]

¶1091. <N. 617. B. 1. 825. B. 3. 919. B. 4.> COVENANTS OF REDEMPTION & GRACE. There is a covenant that God makes with believers in Christ that is different from /mg/ from the covenant of union between Christ & his spouse There are promises of God the Father made to believers & not only made to Christ for them before the world was And yet it will not follow there there is a distinct covenant of grace between God the Father & believers besides the eternal covenant of redemption that God made with his Son. The promises that God in the covenant of redemption made to his Son of benefits to be given to him & his people jointly such as justification the priveledges & benefits of his children the eternal inheritance & kingdom were properly made to X mystical for they were made to Christ as a publick person as vertually containing the whole future church that he had taken as it were into himself having taken their names on his heart & having undertaken to stand as representing them all & therefore the promises are in effect not only made to X but his members for they were made to the whole mystical Christ & tho the whole of X mystical was not yet in being only the head of the body as yet is in being & the members only existing in Gods decree. & as in process of time the members one after another come into being & then the same promises that were vertually made to em before are expressly revealed to em & directed to `em. Yet this does not make the promises as revealed & directly made to the members a different covenant from the promises that were before made to the Head that existed before `em & stood for `em. If the members had all then been existing in union with their Head when God the Father made a covenant with their Head for them & gave promises pertaining to the whole mystical body head & members /p. 95/ then doubtless it would have been proper that the promises should be directed to the head & members both as united for the promises are the same & both head & members are concerned in them & then surely the promises as made to the head would not have been one covenant & another as declared to the members but the promises as declared to the whole & every part would have been but one covenant And the promises are not the less the same nor the covenant the less one for being declared & explicitly directed to the several parts successively as they come into being.

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¶If Adam our first surety had fulfilled the covenant made with him which was made with him as a publick head for himself & his posterity then his posterity as they came into being one after another would all have had a title to eternal life by vertue of the promises made to Adam their surety all would have had a title by vertue of that one covenant. And if God had pleased as particular persons came into being to renew a revelation of the promises made before to Adam & to direct & apply the promises to each individual & to promise him that he should have eternal life because he was interested in Adams perfect obedience this would not have been any thing like making another covenant with them it would be only renewedly declaring the same covenant made before to their surety & explicitly applying the same promises to them that were before made to him. If one chosen by the people of a certain common-wealth to go to a neighbouring prince to treat with him for them fully impowered goes & a treaty or covenant be entered into & fully confirmed by the prince with the ambassadour in behalf of himself & his people with many promises established wherein many great benefits are promised to him & his people jointly . These promises at first are delivered only to him because his people are not present but afterwards he goes into his own countrey to his people & then delivers the promises to them it will not make the covenant to become now another covenant nor the promises other promises from what were deliverd to their representative before in a foreign countrey because then they actually reached him only but now do immediately reach them.

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¶[sic] If God the Father before the foundation of the world makes a covenant with his Son concerning him & his future spouse & gives promises to both considered as those that are to be one, & afterwards when his spouse is obtained & he is united to her he brings this covenant & these promises in his hand & delivers it to her as a covenant made with them jointly this don't make it now to become another covenant any more than if X spouse had actually been with X when the covenant was first made & both had appeared in actual union before the Father in that transaction

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¶So in the promises made to Moses in Mount Sinai wherein tho' Gods words were immediately delivered to Moses only yet God in them indeed spake not only to him but to the whole congregation whom he represented saying to Moses, (Exod. 19. 5.) YE shall be a peculiar treasure to me above all people &c-- And Moses afterwards came down from the Mount & delivered this covenant of God to the people But this did not make it a different covenant from what it was before when to [sic] delivered to Moses alone in the mount. That covenant was then as the Apostle observes Gal. 3. 19 /p./ ordained in the hand of a mediatour. But it was not a different covenant then when God first delivered it into the hands of that typical mediatour from what it was afterwards when the mediatour brought it down to the people whose mediatour he was. As Moses was the mediator of that covenant so Christ is the Mediatour of the new covenant viz the eternal covenant of grace made with him before the foundation of the world in due time to be delivered to his people called the new covenant as revealed by X to his church when he came down from heaven because as now revealed in its purity & spirituality it differs from what it was before when delivered as it were in the shell of those those [sic] things that were external & typical.

¶So that altho' undoubtedly besides the marriage covenant between X & his church there is a covenant that God the Father makes with believers of which Jesus Christ is the Mediatour yet this covenant is in no wise properly a distinct covenant from the covenant God makes with X himself as the believers head & surety & that he made with him before the world was. God the Father makes no covenant & enters into no treaty with fallen men distinctly by themselves he will transact with them in such a friendly way no other way than by & in Christ Jesus as members & as it were parts of him the friendliness & favour shall not be to them in their own name but it shall all be to Christ & all acts of friendship & favour shall be to him & all promises made to him & the fulfilment of promises also shall be to him & to believers only as being in him and under the covert of his name & as being beheld & reckond as parts of him.

¶But the covenant between Christ himself & his church by vertue of which she is united to him is interested [in (om.e)] him & becomes his spouse & his mystical body is an entirely distinct thing. And this is the covenant by which Xs disciples become interest[ed] in that eternal life & kingdom which God the Father did by covenant make over to Christ as a publick person agreable to those words of our Saviour to the disciples Luke 22. 29. And I appoint unto you a kingdom as my Father hath appointed unto me. The words in the original are literally translated thus I by covenant dispose [or make over][E's br] unto you as my Father by covenant hath disposed unto me a kingdom.

¶The due consideration of these things may perhaps reconcile the difference between those divines that think [the covenant of redemption (om.E)]& the covenant of grace the same & those that think `em different The covenant that God the Father makes with believers is indeed the very same with the covenant of redemption made with Christ before the foundation of the world or at least is entirely included in it. & this covenant has a Mediatour or is ordained in the hand of a mediatour. But the covenant by which Christ himself & believers are united one with another is properly a different covenant than that & is not made by a mediatour . There is a Mediatour between sinners & the Father to bring about a covenant union between them but there is no mediatour between X & sinners to bring about a marriage union between Christ & their souls.

¶These things may also tend to reconcile the difference between those divines that [think that (om.E;mg)] the covenant of grace is not conditional as to us or that the promises of it are without any proper conditions to be performed by us & those that think that faith is the proper condition of the covenant of grace . The covenant of grace /p. 97/ if thereby we understand the covenant between God the Father & believers in Christ the covenant that he ordains in the hand of [a (om.e)] Mediatour & the promises given us in him is indeed without any proper conditions to be performed by us Faith is not properly the condition of this covenant but the righteousness of X Faith is no more properly the condition of this covenant made with the second Adam for himself & believers in him than a coming into being by descent from Adam would properly have been the condition of the covenant God made with Adam & the promises made to his posterity in him. Adams righteousness was the alone proper condition not only of Adams eternal life but of his posterities according to the tenour of that covenant. So Christs righteousness is the alone proper condition of eternal life to the second Adam & his spiritual seed according to the tenour of the new covenant made with him . But the covenant of grace if thereby we understand the covenant between Christ himself & his church or his members is conditional as to us the proper condition of it which is a yielding to Christs wooings & accepting his offers & closing with him as a Redeemer & spiritual Husband is to be performed by us. A proper condition of a covenant is that qualification or act of the party with whom the covenant is made by which according [to (om.E)] the tenour of the covenant the party is interested in the benefits therein promised. But the party with whom God the Father as supream Lord Ruler & Disposer of all makes his covenant in favour of fallen men is Christ mystical containing both Head & members and will have nothing to do in any such friendly transaction with fallen men any otherwise but as in & under Christ & considered as one party with him But that in this party by which alone according to the tenour of the covenant the party both head & members is interested in eternal life is Christs righteousness But in the covenant between Christ & his members or spouse she is by her self a party in the covenant and that in this party by which alone according to the tenour of the covenant she is interested in the benefit of union & propriety in X (which is the benefit directly conveyed in this covenant) is her believing in X or her souls active union with him [finis]