1094

1094. END OF THE see 1082, 1084, & 1066. B. 5. END OF THE CREATION GLORY OF GOD. By the glory of God seems to be meant the flowing out of his goodness or the communication of his fullness of happiness in Eph. 2. 16.

¶The glory of God implies these two things manifestation & communication the latter called grace the former truth. Joh. 1. 14. And we beheld his glory as of the only begotten of the Father full of grace & truth.

¶When Moses besought God to shew him his glory God answered I will make all my goodness to pass before thee Exod 35. 18, 19. [finis; E's line

1096 Tis fit that he only should be looked upon as standing instead of a people so that they should be interested in his wise management but that the people have voluntarily chosen to represent em. [strange that he shld say this and yet hold that Adam was our unelected head. But it also shows that E favored elected rep's.]

1100. MYSTERIES. Tis not necessary that Persons should have clear Ideas of the Things that are the subject of a Proposition, in order to being rationally convinced of the Truth of the Proposition. There are many Truths of which mathematicians are convinced by strict Demonstration, concerning many Kinds of Quantities, as surd Quantities & Fluxions, concerning which They have no clear Ideas.

[this is obviously ag the deists]

¶1092. JUSTIFICATION. FITNESS NATURAL & MORAL. If there be no regard to any meetness or natural suitableness in faith to unite to Christ that God looks on believers rather than others as united to him and it be the condition of being in Christ only by merely arbitrary appointment in such a sense, then I think it is demonstrable that faith has nothing peculiar to it in this affair that it is in nothing distinguished from other graces . For if faith or accepting of Christ be appointed to be the condition of having X wholly arbitrarily without any regard to any mere fitness between having X & accepting of him than between having Christ & any other act then by faiths being the condition of having X or being interested in him must be meant one of these two things 1 That God has appointed that there should be an indissoluble connection between acepting X & an having Christ so that if there be one there ever more is the other . But not that faith has any influence in the case as qualifying for such a benefit or that the benefit is in any respect on the account of this acceptance but only tis appointed they should go together that one should alwaies be where the other is . But this is nothing peculiar to faith or 2. That faith is constituted to be a sign of an interest in Christ so that tho' it has no proper influence as qualifying in any respect by any suitableness in it self, yet it has influence in our consciences in shewing our interest in X. I answer that in this faith has nothing peculiar to it self for other graces are as sure signs of an interest in Christ as faith . Now let it be strictly considered whether there can be any other way of appointing faith to be the condition of an interest in Christ arbitrarily without any regard to any /p. 98/ regard to any [sic] thing in the nature of this grace as having in it self more of a relation to the benefit than other graces . If any say Yes there may be something else it may be BY faith because God has appointed that it shall be BY that grace so that tho' faith has nothing in its nature that influences peculiarly yet it influences by appointment. Then the question returns How has God determined that it shall influence but only as he has determined that faith & an interest in X shall go together that where one is the other. [sic] If it be said that faith has something peculiar in this affair because God has appointed it shall have some peculiar influence, I ask what is that peculiar influence that God has appointed it shall have If he has not appointed there should be any more suitableness in faith to this benefit or any qualification in faith it self for the benefit then all that he has appointed is that they shall go together which he has done as much with respect to all other graces . God has promised that justification shall go along with or be connected with other graces as much as this Thus God has promised that forgiveness of sin shall go along with a forgiving sp. that obtaining mercy shall go along with a merciful spirit

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¶To say that faith has some peculiar influence in this affair as a condition because God has appointed that it shall be the special condition & then if asked what this peculiar influence as a condition is that God has appointed faith shall have in the affair of justification to answer `tis that peculiar influence that it has by vertue of Gods appointing it to be a condition is to go round in a circle & to speak nonsense, without declaring any thing at all `Tis only to say that God has apointed that faith should have something peculiar belonging to it & the peculiar thing that he has appointed it shall have is that he has appointed it shall have something peculiar. or in other words that G. has appointed it should be the condition of an interest in X more than other graces, & then when asked wherein does this peculiar appointed conditionality of faith consist to answer it consists in Gods appointing it to be the peculiar condition

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¶Faiths being the condition of an interest in Christ signifies either meerly that it is a thing connected with an interest in X with which which [sic] it shall be & without which it shall [not (om.E;mg)] be & connected in the promises as it is with all other graces as well as faith or else if it signifies any thing further it is that besides its being connected with this benefit it has some way or other some special influence to cause such a connection a meer arbitrary constitution without any thing in the nature of faith having any relation to an interest in X may cause an indissolu[b]le connection but which way does this arbitrary constitution cause faith to have influence to cause the connection

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¶The question is whether or no God has so ordained that those whose hearts entirely receive & actively unite with Christ should be looked upon as being indeed one with him rather than others whose hearts are alienated from him & reject him at all because it is more fit or suitable in it self that the former should be looked upon one with X than the latter or whether we can at all infer from Gods having thus ordained but that were it not for his arbitrary appointed [sic] of faith to be the condition they that remain enemies & despisers of X might as fitly & properly be looked upon as one with him as those whose hearts are united to him And is not the resolution of this enquiry pretty easy

¶When a man offers himself & a joint possession of his estate to a woman whom he makes suit to on condition she will receive him & unite her self to him as her husband will any ever imagine than [sic: that] he in offering himself & his estate on such terms has [not (om.E)] any respect to any fitness or propriety in her thus receiving him & uniting herself to him in order to her being possessed of such a benefit or any manner of relation that that act of hers in its own nature has to her standing in such a relation to him & having such a propriety in him. but that he is wholly arbitrary in requiring such terms So here. And tis unreasonable to suppose that X is in this sense arbitrary in offering to sinners himself & his benefits on condition of their accepting him by faith

¶I dare say the same persons that deny any respect to any natural fitness in faith to a state of union with X will vertually own it I would ask `em two things own it in many things they say about faith an accepting of X a being united to X and in him about coming to X to receive justification by him & Christs accepting those that come to him & giving hims. & his benefits to them his coming in that he may sup /p. 99/ sup with them & they with him that open the door to let him in & the like [finis]

¶1093. ADOPTION. whether it be included in JUSTIFICATION][E's br.] This some have supposed & that for this reason that as justification is a sentence pass'd by God in favour of the person justified not only pronouncing him free from guilt & so setting of him at liberty from the punishment due to sin but also pronouncing him positively righteous and so adjudging to him the benefits that are the rewards of righteousness But all the priviledges that appertain to adoption are among the benefits that are the reward of the righteousness that appertains to the believer even the righteousness of Christ which is reckon'd to him in his justification.

¶But nevertheless if things are justly & exactly considered it will appear that adoption is truly to be looked upon as properly diverse from justification and not implied in it particularly this will appear by the consideration of the following things. viz.

¶Justification is a sentence passed by God as Judge of the law. or in other words it is a sentence passed by the supream Rector or Maintainer of right in the universe ordering & judging according to one great universal & eternal rule of rectitude or righteousness which rule is that which is often in Scripture called the law. This supream Rector who has the care of the maintenance of this rule & judges by it in judging those that are the subjects of it passes a twofold sentence according as they agree or disagree with this rule a sentence of condemnation which declares a person not right i.e not agreable to the grand rule of right & so liable to that punishmt that the rule fixes. or 2dly a sentence of justification judging the person right or strait according to the rule i. e fully & perfectly agreeing with the grand universal & eternal rule of rectitude or righteousness not only negatively agreeing, being free from sin (as Adam the first moment of his creation) but positively agreeing having a perfect fulfillmt of the rule. & so adjudging to him the reward of this rectitude which is eternal life . Thus justification adjudges to the person justified only that benefit which the law affixes to the rectitude or righteousness it requires as its reward which is eternal life

¶But a being the children of God in that manner that the redeemed of Christ are by vertue of their special union with the only begotten Son of God which is the priviledge they are received to in adoption is no priviledge annexed by the law to righteousness it is a priviledge was never obtained by the righteousness of the elect angels nor would it have been obtained by the perfect obedience of our first father But it is a peculiar benefit of the covenant of grace a new thing revealed in the gospel one of those things spoken of in Isai 64. 4. For since the beginning of the world men have not heard nor perceived by the ear, neither hath the eye seen O God besides thee what he hath prepared for him that waiteth for him. It being so new & strange a thing well might the Apostle say concerning it Behold what manner of love the Father hath bestowed upon us that we should be called the sons of God 1 Joh. 3. 1. [finis]

¶1094. END OF THE see 1082, 1084, & 1066. B. 5. END OF THE CREATION GLORY OF GOD. By the glory of God seems to be meant the flowing out of his goodness or the communication of his fullness of happiness in Eph. 2. 16. That he would grant you according to the riches of his glory to be strengthen'd with might by his Spirit in the inner man & Rom. 9. 22,23. What if God willing to shew his wrath ---- and that he might make known the riches of his glory on the vessels of mercy Philip. 4. 19. But my God shall supply all your need according to his riches in glory by Christ Jesus . These expressions of the Apostle are equivalent to those Eph. 1. 7. According to the riches of his grace chap. 2. 4. The riches of his goodness chap. 2. 7. The exceeding riches of his grace in his kindness towards us through Christ Jesus Eph. 3. 8 the unsearchable riches of Christ.

¶When Moses besought God to shew him his glory God answered I will make all my goodness to pass before thee Exod 35. 18, 19. [finis; E's line in left mg.]

¶1095. SAINTS IN HEAVEN REIGN ON EARTH][E's] `Tis evident, that when X promises a kingdom to his true followers as he does especially in Luke 22. 29, 30 that one thing especially intended is their reigning with him in his kingdom of grace on earth by Xs words in that place And I appoint unto you a kingdom as my Father hath appointed unto me that ye may eat & drink at my table in my kingdom AND SIT ON THRONES JUDGING THE TWELVE TRIBES OF ISRAEL. By this it also appears also that by that expression used here & elsewhere of sitting on thrones judging the twelve tribes of Israel is not intended only judging the world with Christ at the day of judgment as indeed it will be unreasonable on other accounts to suppose this chiefly intended for the saints judging the world at the day of judgmt wont consist in their judging the chh of God for they shall all have the blessed sentence pronounced on them together and be set down on Xs right hand together to be assessours with him in judging others after this they shall not judge one another over again but their judging the world will consist in their judging angels & wicked men [finis]

¶1096. FITNESS, NATURAL, MORAL. JUSTIFICATION.][E's] It appears to me unreasonable to imagine but that we are justified BY faith as being that which in some respect or other qualifies for justification & not meerly as God has arbitrarily constituted a connection between an interest in X & faith as he might have done a mans being of such a stature or of such coloured hair or any other indifferent thing, that does in no respect qualify the subject nor has <in it self no> sort of religion [sic; means: relation] to an union with X or disunion from him

¶There is a fitness that consists in meer natural preparation & proper capacity so a man may be said to be fitted or prepared for mercy by feeling something of the sad consequence of his sin or by having natural conscience awaken'd to be made sensible of it such a fitness as this derogates nothing from the freeness of grace nor is in any respect contrary to the Xtian doctrine of grace without works And there is also a fitness of meer natural propriety that derogates no more from free grace than the other Thus tis fit that those foreigners only should be looked upon as belonging to the people of a prince and entitled with others to the benefits of his governmt that dont [sic] voluntarily unite themselves to that prince & people Tis fit that he only should be looked upon as standing instead of a people so that they should be interested in his wise management but that the people have voluntarily chosen to represent em. [finis; D xo last sent. in A.]

¶1097. CONFLAGRATION. MISERY OF THE DAMNED.].[E's] Not only will the heat of the fire of the last conflagration be the greater on account of the greatness of the fire by which means the heat of all the globes of fire in this visible universe when thrown together will be vastly greater than now the heat of each of them is as they stand and burn singly & by themselves But the mighty collision there shall be when they shall come together with such vast celerity & great impetus being thrown together by the almighty arm of the incensed Deity will serve to kindle them up to a vastly greater intenseness of heat the motion of the globes themselves as they shall meet one another being many thousand times swifter than now the motion of the very particles of fire or rays of light is. [finis]

¶1098. That the ANGELS, in the times of the Old Testament did not fully understand the counsels & designs of God with regard to mans redemption may be argued from that text Isai. 64. 4. For since the beginning of the world they have not heard (men is not in the original) nor perceived by the ear neither hath the eye seen O God besides thee what [he (om.E;mg)] hath prepared for him that waiteth for him In the original what he hath made or done for him that waiteth for him It is rendered in the margin hath seen a God besides thee which doth so for him that waiteth for him. But our translation gives the sense more agreeable to the citation of the Apostle 1 Cor. 2. 7,8,9. It is manifest by this text if we take it in a sense agreable to the Apostles understanding of it that none of old understood the mystery of mans redemption by Jesus Christ. it never entred into the hearts of any and if this be the sense it will follow from the words of the text not only that it had not [sic] entred into the hearts of any [of (om.E)] mankind but also of the angels for all are expressly excluded [sic] but God himself None have heard seen or perceived O God besides thee. The meaning is not only that no works had been already done that ever any had seen or heard of parallel to this work for if the meaning was that no works that were past had been seen or heard of like this work those words O God besides thee would not be added for if that were the sen [sic: sense (D)] these words would signify that tho others had not seen any past works parallel with this yet God had. which would not have been [D: true (om.E; mg)] for himself had not seen any past works parallel with this

¶The same may also be argued from Eph. 3. 9,10,11. compared with Rom 16. 25,26. Col. 1. 26. Not only are the words of Eph 3. 10. very manifest to my present purpose but those words in the verse preceding are here worthy of remark. The mystery which from the beginning of the world hath been HID IN GOD. Which seems plainly to imply that it was a secret that [God (om.E)] kept within himself was hid & seeled up in the divine understanding & never had as yet been divulged to any other . was hid in Gods secret counsels which as yet no other being had never been made acquainted with & so the words imply as much as those in the forementiond place in Isaiah that none had perceived besides God. [finis]

¶1099. END of the CREATION GLORY OF GOD. Gods declarative glory if any thing of that nature be of any importance or worth at all in the eyes of God on the account of the fitness of the thing or any thing else it will then follow that all of it that ever he will receive or all that he has in view is of infinite importance in his eyes for the sum total of the glory that God is to receive is infinite for he will be glorified to all eternity & those that shall render him his tribute of glory will to eternity be increasing in their knowledge of his glory & so in the degree of their love & praise to eternity . So that Gods declarative glory as it is in Gods view is truly an infinitely great thing [finis; E's line in left mg.]

¶1100. MYSTERIES. Tis not necessary that Persons should have clear Ideas of the Things that are the subject of a Proposition, in order to being rationally convinced of the Truth of the Proposition. There are many Truths of which mathematicians are convinced by strict Demonstration, concerning many Kinds of Quantities, as surd Quantities & Fluxions, concerning which They have no clear Ideas.

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¶Has large asterisk and "5." by the number. Punctuation probably by c. Printed as Part II, 5, M. O., pp.390-391.

¶1101. JUSTIFICATION That the Apostle Paul in the /mg/ the terms LAW. RIGHTEOUSNESS. JUSTIFICATION JUDGMENT CONDEMNATION JUSTIFICATION OF LIFE used forensick or court terms. See Taylors Key p. 163. [finis]

[N.B. First ref. to Taylor in Misc.

¶1102. TRINITY. Not only is the word Elehim in the plural number; but it is joined to a verb of the plural number, in Gen. 20. 13. When God caused me to wander from my Fathers house. The word hithgnu [hebrew] caused me [xo E] to wander is in the plural number. This is agreable to the use of plural verbs, adjectives & pronouns, in Gen. I. 26. & [xo E] III. 22. XI. 7 See other instances in Gen. 35. 7. Isai. 16. 6. See Bp. Kidders Dem. Part 3. p. 81,82. Exod 32. 4 compared with Neh. 9. 18. See next p. N 1105 N. 1114.

[JE Jr. made this and the following numbers on this topic (1105, 1114, 1197, 1241, 1243, and 1249) into 14 (pp.474-6) of a series entitled "Reasons against Dr Watt's notion of the pre-existence of Christ's human soul." The prev. items, 1-13, are in No. 1174.]

¶1103. Ezekiel's vision of the dry bones is a confirmation, that however NATURAL MEN may be the subjects of great & wonderful influences & operations of God's great power & Spirit; yet they dont properly PARTAKE at all OF THE SPIRIT before conversion. the [xo E] in <I>[c] all that is wrought in them in every respect fitting & preparing them for grace, so that nothing shall be wanting but divine life; yet as long as they are without this, they have nothing of the Spirit . which confirms the distinctions I have elsewhere made of the Spirit of God's influencing the minds of natural men under common illuminations & convictions & yet not communicating himself in HIS OWN PROPER NATURE to them before conversion. And that SAVING GRACE differs from COMMON GRACE not only in degree, but also in NATURE & KIND. See Note on Ezek. 37. 7,8,9. <Tis said Rev 3. 8 of the chh of Philadelphia, which is commended above all other churches, Thou hast a little strength; certainly implying, that ungodly men have none at all.> [finis]

¶1104. ABOLISHING of the CEREMONIAL LAW. The ordinances of Ezekiels temple in many things very different from the institutions delivered by Moses are a clear evidence that Moses's institutions were not to be perpetuated. For if there was to be any material temple & altar any sacrifices of beasts & any ceremonial services at all to be performed at all in the times that Ezekiels vision has respect to without doubt they were to be literally agreable to Ezekiels description for tis not to be supposed that he goes about to describe a material temple that the Jews were hereafter to have like Solomons & the temple services they were to perform there agreable to Moses's institutions by another material temple in many things agreeing with Solomons & in many other things disagreeing and by a service in many things the same with that of Moses's law & in many others very diverse. This would be absurd when his design was to describe a temple & service exactly the same with Moses & Solomon's in all things. So that upon this supposition of a temple & ceremonial law remaining Ezekiels vision will prove that Moses's ceremonial law was to be abolished But if we suppose that was to be no material temple & no ceremonial temple service at all, but that Ezekiels vision only represents spiritual things a spiritual temple & spiritual worship that should be in the chh. this also proves the abolishing of the ceremonial law. vid. 1107. [finis]

¶1105. TRINITY see N. 1102 last p. The very frequent joining of the word Elohim, a word in the Plural number, with the word Jehovah, a word in the singular Number (as may be seen in places Refer'd to in the English Concordance, under the words Lord God, Lord his God, Lord my God, Lord our God, Lord their God, Lord thy God, Lord your God) seems to be a significant indication of the union of several divine Persons in one Essence. the word Jehovah signifies as much as the word Essence, & is the proper name of God with Regard to his self-existent, Eternal, alsufficient, [sic] perfect & immutable Essence. Moses seems to have Regard to something remarkable in thus calling Elohim, the plural, so often by the singular name, Jehovah, <especially [c]> in that Remark, which He makes for the special observation of Gods People Israel, in Deut 6. 4. "Hear o Israel, The Lord our God is one Lord." In the Original, Jehovah Elohenu Jehovah Ehadh; The more proper Translation of which is, Jehovah our God is one Jehovah. The [cap. T prob. written over "t" by c] verb is is understood, & properly inserted between Jehovah Elohenu & Jehovah Ehadh, thus Jehovah Elohenu is Jehovah Ehadh; which if most literally translated is thus, Jehovah Our divine Persons is One Jehovah: as Tho' Moses in this Remark, had a particular Reference to the word Elohim being in the plural Number, & would Guard the People against imagining from thence, that there was a plurality of Essences or Beings, among whom They were to divide their Affections & Respect. See N. 1114.

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Practically all punctuation (except ' with "Tho") looks like later additions. The underlining may be E's, since the italicizing in the printed text is more extensive than it is on the MS. Printed in Remarks p.474 as part of new subsection 14 added to No. 1174. The number and title and note at top are circled and om. in printed text. "14" and "p.474" and an asterisk added by later hand. Note at end. not circled, but of course om. in printed text.

¶1106. RIGHTEOUSNESS OF CHRIST. That salvation is not only by the attonement of Christ but by his obedience to the law or commands of God is manifest, by Heb. 10. 8,9,10. Above when he said sacrifice and offering and burnt offerings and offering for sin thou wouldst not neither hadst pleasure therein which are offered BY THE LAW. Then said he Lo I come to DO THY WILL O God He taketh away the first that he may establish the second BY THE WHICH WILL we are sanctified. In what Christ says in the 40 Psalm which is here quoted by the Apostle Christ speaks of his appearing in the form of a servant or become a servant to God for our sakes like the servant that had his ear bored to perform an upright willing service to God & perfect obedience to his law . I delight to do thy will O my God & thy law is within my heart The Apostle here signifies that it was by that WILL or that LAW as it was fulfill'd in the human nature of Christ (here called his body) that we are sanctified & not the ceremonial law as fulfilled in Levitical sacrifices which law the Apostle speaks of in the 8 v. there seems to be an antithesis here between that will of God that ceremonial law which the Levitical priesthood fulfilled in offering up the sacrifices of beasts, and that will or law of God which X fulfill'd in offering up his human nature to God which was the thing offered to God in all the difficult service he performed in his human nature and the Apostle would here intimate that it was not by the former of these that we Christians are sanctified i.e brought to a participation of the priviledges of saints or of the holy & peculiar people but by the latter not by the law that the priests obeyed in what they did in the worldly sanctuary /p.104/ but by the law or will of God that X our great high priest fulfill'd i.e. by his fulfilment of this law or which is the same thing by the service he performed as the willing servant that had his ear bored. [finis]

¶1107. CEREMONIAL LAW ABOLISH'D. Solomons offering sacrifices elsewhere than upon the altar of burnt offering 1 K. 8. 64 & 2 Chron. 7. 7. shew'd that the ceremonial law was not unalterable. [finis]

¶1108 LORDS-DAY. The Scripture gives us many reasons to determine that God esteems the accomplishment of finishing the work of redemption by Jesus, wherein he & in him his church were delivered from death from Satan and divine wrath an event more worthy & proper to be commemorated by observing the time of it in its periodical returns & keeping it holy to the Lord more than any other event whatsoever. One thing I shall now mention which confirms it God says concerning the time when the redemption of the children of Israel out of Egypt was compleated which it is plain was designed by God as a type of the other in Exod. 12. 42. It is a night much to be observed TO THE LORD for bringing them out of the land of Egypt. this is that night OF THE LORD to be observed of all the children of Israel in their generations again chap. 13. 3. And Moses said unto the people remember this day in which ye came out from Egypt out of the house of bondage for by strength of hand the Lord brought you out from this place v. 4. This day came ye out in the month Abib. v. 8,9,10. And thou shalt shew thy son in that day saying this is done because of that which the Lord did unto me when I came forth out of Egypt And it shall be for a sign unto thee upon thine hand & a memorial between thine eyes that the Lords law may be in thy mouth for with a strong hand the Lord brought thee out of Egypt Thou shalt therefore keep this ordinance in season from year to year. & Deut 16. 1. Observe the month Abib and keep the passover unto the Lord thy God for in the month of Abib the Lord thy God brought thee forth out of Egypt by night [finis]

¶1109 Add this to N 842. B. 3. the 2d p. of that Number].[E's br] we have an Instance of something of a like nature with this, in the words of Joseph to his Brethren, Gen 50. 25. "God will surely visit you, & ye shall carry up my Bones from hence." He does not say, God shall visit your Posterity, & They shall carry up my Bones from hence.& ["&" xoc] yet it cant be argued, that Joseph concluded that the Redemption out of Egypt would be in that Generation. Their Posterity were the same Israelitish Church: & very often in the old Testament, Posterity are spoken to & of in their Ancestours, as tho They were themselves. as Here it may be observed, that altho the Israelitish Church that should be redeemed out of Egypt, were as much one with Joseph <as [c]> with any of his Brethren It was Joseph's Posterity as well as theirs, that were to be visited & brought up from thence; yet He dont speak in the first Person, God will surely visit us, but in the second G. shall visit you. [E's underlining] because it was certain that Joseph that spake would not then be alive. for He was now about to leave the world: and the nature of Josephs Discourse made it necessary to distinguish between Him & those that should be visited: because he is leaving a precept to them Respecting Himself, as one that would be then Dead; viz that They should carry up his Bones. so the nature & Design of the Apostles discourse to the Thessalonians, neccesarily led Him to distinguish between those that should be alive at X's coming, & the Deceased Relations of the Christian Thessalonians. He speaks of their past death [E's words, "their past death" are xo and "them as already dead" added by c], and of their now living friends, then meeting Them risen from the Dead.

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¶Has large asterisk by number, and is supplied with punct. and corrections by c (J.E., Jr., probably). Printed as insert in No.842 in 44 of M. O., p.45. No p. numbers on the MS.

¶1110. SABBATH. LORDS-DAY. The law of the sabbath was given to the children of Israel in the wilderness before any other law Exod 16. 23. It was inserted in the body of the moral law in the fourth commandment It was annexed to the judicial law Exod 23. 12,13. It is added to the first part of the ceremonial law & was the last thing given in charge to Moses when he was with God 40 days & 40 nights when he delivered to him the two tables of testimony Exod 31. 12. &c-- Because the observation of the sabbath is indeed the hem & hedge of the whole law where no conscience is made of that farewell both to godliness & honesty. See Henry on Exod. 31. 12-18. [finis]

¶1111 XTIAN RELIGION "Our relation to God, the Maker & Governour of the world, and what we have to expect from him, is essentially necessary to a just & perfect system of religion. This is selfevident: and therefore in vain we expect such a system from human wisdom. God alone can be the Author of it, as he alone can declare, whether he will pardon or punish the ungodliness & unrighteousness of mankind, which is in its own nature punishable. And if he is pleased to pardon sin, as he alone must choose, so he alone must shew us the way, his wisdom judges most proper to exercise this mercy . The reason of things to an attentive mind makes it evident enough, that our present being stands in relation to some future state. But as our reason also tells us, that a character of virtue must be necessary in order to our gaining eternal life, what man in all the world can conclude, he has exercised such a due degree of vertue, that the Governour of the universe is obliged in equity, to give him eternal glory: or that he is worthy that God should put him in possession of immortality. The certain & clear discovery of that state, in its proper circumstances, is what none of the philosophers have given us, nor indeed can give us. God only can open the future world, & shew what honour & glory he has prepared for the reward of sincere vertue, & what punishment he will inflict upon incurable vice." Taylor. in the Preface to his Paraphrase on Romans. [finis]

[E's orig. ref, xo, is "the first page & 2d pages."]

¶1112. DISCERNING the state of others souls. See Mr. Cotton of Hallifax's Sermon on The Separation of the Tares & the Wheat. [finis]

¶1113. MYSTERIES See Lyttletons Observations p. 242. &c--. [finis]

¶1114. TRINITY. NAME OF GOD. a<A>[c] further confirmation, that the name Elohim, when used as the name of the true God, signifies some plurality, is that this same name is commonly, all over the Hebrew Bible, used to signify the gods of the heathens, when many gods are spoken <of.[c]> See those places in the Hebrew Bible, <which are> referd <to[c]> in the English concordance, referd to [xo E] under the word gods. See back, N. 1102. 1105 [finis]

[This apparently ends the sequence beginning with No. 1102 No. 1197, which continues the printed text of 14, has no back references.]