895 things that are future are some way present with him <it>

[E also does seem to conform to what Daniel calls the system of div communic. ie, nothing can be understood by itself but only w/in the entire system:] there is in his <its> disposition of things respect to something else in another place that the state of one thing may be conformed to <& in> harmony with the state of another & also to something to come some end to be obtained and that in a very great degree & in the most perfect manner with vast comprehension & infinite order & exactness as particularly in the formation of vegetables plants & animals & their nourishment provision defence & propagation &c--

898. DYING LOVE OF X SATISFACTION OF X [2nd added later] As Xs sufferings were equivalent to the eternal suffering of all the elect

[this contradicts what he said in an earlier entry--that X did not suffer as much as those in hell will suffer.]

So that X may truly be said to have such love to us as induced him to drink up the bitter cup of an whole eternity of misery for us

900 THE REALITY OF THE FUTURE CONFLAGRATION. XTIAN RELIGION. There is much visible evidence of the Flood. Idolatry has been ob=verthrown, so that most of the world is worshipping the one true G.

902 Xn rel

903 Xn rel. [This is about 1741, acc to TS]

907. PROGRESS OF THE WORK OF REDEMPTION <*> Gods manner is in almost every thing to suffer em first to be undone & then to build em up again in a more glorious [state? (om.E)] in vastly greater perfection than before they was [sic] undone . . . & after the Reformation from popery he suffers it in a great measure to be destroyed by Deism heresies [my emph], & cold dead formality that he may make way for an immensely greater & more glorious reformation & sometimes in a particular saint he suffers grace to be exceedingly overcome as in Peter to raise it to a more glorious height [finis]

Notice the ref's to deism in HWR.

912. CHRISTIAN RELIGION. LEGAL SACRIFICES. THE NECESSITY OF SATISFACTION

914. LORDS DAY. When God finished the creation he beheld all & behold it was very [good (om.E)] therefore he rested in his work and was refreshed but sin soon entered and destroyed his work & so as it were disturbed his rest but when Christ had finished the work of redemption of the new creation then God had a restoration of his rest that had been disturbed by the entrance of sin.

927 [G will by the torture of the damned] That external flame that the bodies of the wicked are to be tormented in is to shew Gods glory as well as the eternal light with which his countenance shall shine the latter will be to shew especially the glory of his grace & the former will be to shew the glory of his anger the one is the light of his love & the other is in the same sense the flame of his wrath. Tis a flame enkindled for that end to shew the glory of Gods holiness power & majesty in the fierceness of his wrath

929 [E was well aware of the imsignif size of the earth and the vast distances in the universe] in those huge globes of [sic; attr] worlds of fire, the suns or fix'd stars that are scatterd to & fro in such innumerable multitude at a kind of infinite distance one from another through the vast expanse of the heaven.

931 [This entry is a long vivid image-rich ("liquid fire") description of apoc torments. E combines scientific precision and spec w/ bib exegesis to describe the gargantuan cosmic forces (all the stars together) that will come crashing down on the damned at the day of jdgmt.]

The great Creatour that made all these stars & is the Creatour of this great system of bodies has been murdered and his blood has been wickedly shed in this system & on this earth & no wonder that this breaks down the whole frame & fetches all down in vengeance & fury on this earth

'Tis the nature of all sin to kill God and when mankind had opportunity they

did but shew what was their natural disposition when they actually kill'd him

The devil snapp'd the pillars of the universe to bring all upon his head in flaming fire two way [sic] first by procuring the fall of men. & 2. by procuring the death of X.

The same that is the sweet refreshing light of Israel is the consuming fire of the wicked Isai. 10. 17.

The comets that are sent down blazing from the distant regions of the universe with such a prodigious velocity & fury so near to the sun as some of them as some of them [sic] to be as it were to be [sic] involved in its flames, are some presages of this great event As it is the manner of God in the works of nature and common providence to be giving some faint presages of the future grand events that are to come to pass in the natural & moral world so earth quakes seem to be natural indigitations of the destruction of the earth they shew its instability so we have some presages of the future conflagration in thunder & lightning & vulcana [latin pl?] & the burning of cities

¶ And there was some resemblance of the heavens being thus as it were dissolved into fire and pouring down liquid fire in the destruction of the world in Noahs time when the heavens were as it were melted into water & the windows of heaven were opened and waters were so abundantly poured out in such a terrible storm

but why do I use such expressions we know nothing about it & miserable indeed are our expressions our words that we use in this world to represent such great eternal things they are not fit for it all our highest words darken such things as these & represent 'em in a poor flat cold manner They scarcely exhibit a feeble shadow of these things

¶ 895. CONVICTION HUMILIATION. The usual way of the sinners [sic] applying Xs righteousness to a sinners justification is to erect a tribunal in the sinners [sic] [prob. sinners [soul]] where the transactions within the soul shall be in some measure parallel with those of God sitting as the Judge of all <as he> within the soul. first the sinner is arraigned & his sins brought forth & his desert of hell exposed & the sentence as it were denounced & the justice of it reveald. & then a Saviour is given X appears in the soul as he appeard in the world after the giving the law at Mt /mg./ Sinai & after the preaching of John the Baptist he appears in his righteousness & in his love & grace. [finis]

¶ 896. BEING OF GOD God an Intelligent voluntary Being. That among the creatures that we see that does most like the Being that disposed and ordered the world we may suppose to be most like him. we observe that Go that he that has the thing the first Cause of things that has disposed the world in disposing one thing has respect to another that is distant in place & also time does things for final causes things that are future are some way present with him <it> there is in his <its> disposition of things respect to something else in another place that the state of one thing may be conformed to <& in> harmony with the state of another & also to something to come some end to be obtained and that in a very great degree & in the most perfect manner with vast comprehension & infinite order & exactness as particularly in the formation of vegetables plants & animals & their nourishment provision defence & propagation &c--

¶ Now there are no beings in the universe that act in any measure so but only those that have understanding & will contrivance & design these act in some imperfect manner like God in their disposing things in things that they make & order, & no other they can regulate things with respect to what is distant in place & in time & actually do so & we observe moreover that these intelligent voluntary creatures are the highest above other things have em in possession & at command & have power to order the inferiour creatures & to destroy them at their pleasure therefore they are next to the first cause upon these accounts tis most reasonable to suppose these things more like the first cause than other things especially if we consider that this is one instance of the first causes acting with design that he has given intelligent creatures understanding & will to that end that he might enable 'em to act for final causes & have respect to that which is future He that formed the eye shall not he see he that teacheth man knowledge shall not he know [finis]

¶ 897 FUTURE STATE IMMORTALITY OF THE SOUL. They which deny that the first cause of all things that has regulated & disposed nature & animates the world is properly an intelligent voluntary agent yet cant deny but that it acts like one[line, c] in the highest & most perfect manner concieveable disposing & ordering things with respect one to another for final causes & in proportion & harmony & due respect to that which is future or a good hereafter to be obtaind because this is notorious fact in millions of millions instances every day before our eyes & if so why may we not suppose <the same first cause [c]> that it[xo c] will cause things to come to pass in such a regularity proportion & harmony of events in the intelligent world & not leave all in the utmost confusion & to end in confusion the evil happy & the good miserable the worst highest & the best kept in subjection [finis]

¶ 898. DYING LOVE OF X SATISFACTION OF X [2nd added later] As Xs sufferings were equivalent to the eternal suffering of all the elect so his love in being willing to undergo those sufferings for the elect was equivalent to such a love in a creature (if that had been possible) as should have made him willing to undergo for another a whole eternity of such misery as the damned do in hell that he might in the mean time wholly escape and be made eternally happy. yea willing to undergo it as seeing what it is as having in actual clear view & in full & perfect comprehension at once the whole of it. because it was as great & wonderfull an effect of love for such a person as X was, to come down so low to undergo such things as he underwent for a time and as great a thing for such a person to be willing for it and to have such love as to induce him to it as it would have been for a finite creature to be willing to undergo an eternity of misery. So that X may truly be said to have such love to us as induced him to drink up the bitter cup of an whole eternity of misery for us [finis]

¶ 889 CONVERSION. THE METHOD STEPS & TIME OF THE WORK.

¶ "The methods of grace are obscure as those of nature Eccles. 11. 5. Thou knowest not what is the way of the Spirit, or how the bones do grow in the womb of her that is with child even so thou knowest not the works of God who maketh [sic] all. The manner of the formation of X in the soul is as undiscernable as the formation of a child, or the manner of Xs conception in the womb of the virgin, both which are fearfull and wonderfull as it is said of the first Ps 139. 14.15. I am fearfully & wonderfully made, marvellous are thy works & that my soul knoweth right well my substance was not hid from thee when I was made in secret & curiously wrought in the lowest parts of the earth Isai 53. 8 Who can declare his generation that is the generation of X either in his person or in his people" Charnock 2 vol. of his works. p. 217 or the next following [finis]

¶ 900 THE REALITY OF THE FUTURE CONFLAGRATION. XTIAN RELIGION. That book that gives us a particular account of the worlds being overthrown by water (which great event is so evident from so many things in the present state of the earth & so confirmed by many things in the present state of the earth & so confirmed by many scraps of story [sic] & tradition in the heathen world) & that also gives a very particular account of the preservation of some of mankind through the flood and of the repeopling of the world since & of the origine [sic] of nations how the nations of the world were spread abroad by whom the several quarters of the world were repeopled who the great heads & first founders of nations were (the truth of which accounts are [sic] so abundantly confirmd by what is gatherd up of broken histories traditions &[xo c] fables /p. / names monuments &c) That book that gives a rational & particular account who made the world & how it was made & of the first formation of mankind (agreable to reason & the most antient traditions <which were [c]> abroad amongst the nations) & gives a rational & particular account how mankind came to be so corrupt & miserable as we see they are & gives us the history of mankind down from its foundation <the beginning [c]> to the times well within the reach of human histories The book that describes in prophecy the state of the world of mankind in its greatest empires events & successive revolutions as Daniels prophecies of the four monarchies not only in general events but many particular events that have a most exact accomplishment (see Prideaux's application of them in [sic] History) the book that foretells [xo c] <-old [c]> the vast religious revolution that has been brought to pass in the world in the overthrow of idolatry & bringing the chief part of the world to the worship of one God. The book that gives an account & a [“a” by c] reason of that great & universal [MO; uni visible; rest blurred or wr. hurriedly] custom of sacrificing that had obtained through all ages & all nations which the world without this book were [sic] wholly ignorant of is most likely to give us a right account of the recovery or restoration of mankind to the favour of God after the commission of sin & [xo c] is also most likely to give us a right account of the end of the world And the account that it gives of the end of the world viz that it shall perish finally by fire is exceeding agreable to reason Philosophy would give us great reason to think so if the SSs had said nothing about it Philosophy tells us that the motions of the several parts of the visible world must in a great length of time gradually cease & that if it ceases [sic] it will all run together into a common heap but if it does so it must necessarily be involved in a great conflagration for I suppose 99 parts in an 100 of the visible world are the most fierce liquid fire.

[MO. 57-59, §45.]

¶ 901 CONFLAGRATION. MISERY OF THE DAMNED. When this earth after the day of judgment is hurld down into the sun, it will be [to (om.E)] the inhabitants as the suns coming & falling with mighty force & swallowing up the earth. this great body of liquid fire shall as it were come down with a velocity equal at least to that which the earth would acquire in falling to the sun if it should be stop'd in its course which will doubtless be many thousand times greater than that of a cannon ball <bullet> Therefore when God comes to pour down such an immense deluge of fire upon & about the earth to swallow it with such great & inconcievable force & violence, what cataracts of fire will here be what a dreadfull manifestation of the mighty power & awfull wrath of God & when not only this body of liquid fire but it may be some hundreds of thousands of other bodies as great as that shall be thrown down Those immense lakes and worlds of liquid fire will be poured down by the mighty power of God, will keep coming down for some time in a continual cataract, probably with a force many millions of times exceeding that of a cannon ball & vastly exceeding that of lightning (for it must be so great a velocity to bring the fixd stars together in a years time) How will the heavens be opend what cataracts of vengeance will here be When we see very high falls of a great river how awfull & terrible is the appearance. the violence & mighty force & irresistable power with which the waters descend gives us a great idea of the majesty & wrath of God but what is this! [sic] What a faint shadow was the great deluge of waters in Noahs time of this second deluge & how feebly did the pourings down of the waters out of heaven when the windows of heaven were opend represent this pouring down of fire

¶ This is the lake the deluge & as it were the universe of liquid fire in which the bodies of the wicked will be tormented forever & ever. these are the waves & billows that must pass over them they must not only bear the infinitely fierce heat but bear the weight of this deluge of fire over them probably some of them at least must lie near the center of it & what an immense column of this liquor will press them the weight of which will show the mighty power of God [finis; 2 1/2 1.sp. blank]

¶ 902 CHRISTIAN RELIGION. When the appointed time that Jesus the Messiah the great King & Priest & Prophet of Israel was to come God by a remarkeable <sor> hand of providence brought <a 2nd "brought" xo c> to nothing the office of a king a prophet & a priest among the Jews after the captivity the <civil power of the [c]> Jews in their civil power were never wholly independent for a while considerable power was in the hands of governours of the House of David afterwards the kingly power was taken from the House of David & was assumed by the priests after this Herod ascended the throne that was but half a Jew he was not by his descent of the stock of Israel tho he was of the Jewish religion as his father & grandfather had been Soon after his death Judea became a Roman province & was subject to a Roman governour as it was when X died soon after this[, c] the Jewish state was destroyed and all manner of civil power taken from them

¶ So as to the prophetical office it ceased with the Prophet Malachi or at least on the death of Simon the Just & never revived any otherwise than either in X or those that were his forerunners or followers

¶ So the priestly office The high priesthood which used according to the law of Moses to be hereditary became in its turn at the beck <of [xo E]> either of the Romans or the ruling princes. The Jewish Church which for a great many ages saw but one high priest deposed had a new head almost every year[. c] They were deprived of their office others who bought it were put in their room & even those who kept it longest had so little power that they could not suppress the disorders of robbers & Zealots The competitors for the priesthood at length came to quarreling sword in hand for the priesthood The Temple at last was burnt down to the ground the sacrifices abolished & the high priesthood extinct.

¶ So X being the Great Sacrifice, & the substance & end of all their ceremonies God by degrees in his providence brought those sacrifices & all those ceremonies to nothing first by rendring them in a great measure incapable of upholding them by their dispersion after the Babilonish captivity & nextly by incapacitating them more & more by the power of the heathen over them especially when they became a Roman province in X<s> time & lastly by utterly abolishing all in the destruction of Jerusalem

¶ And then[xo c] after this God made it impossible that ever the civil power of the House of David or the priesthood of Aaron or ceremonial worship should be restored by blotting out among them the memory & distinction of their tribes[, E?] & families <in an extraordinary manner [c]> miraculously confounding their[xo E] attempts for rebuilding their [sic] Temple. The Zealots at length broke into the holy place & drove out all the families out of which the high priests were usually taken & set up one Phanus a stupid ignorant fellow. See some of these things in Basnage[' c]s History of the Jews. Book. I. Chap III. IV & V where see the most horrid corruptions & vices of the high priests before Jerusalems destruction. See after next.

¶ If Christ therefore ben't the Messiah what becomes of that prophecy & promise so solemnly made and so extraordinarily confirmed in Jer. 33. 14. to the end[?]

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[On next page, after No. 903]

¶ The Zealots before the destruction of Jerusalem made the Temple a meer slaughter-house & receptacle of robbers See Basnage Chap. VI.

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MO. 59-60, §46. MO inserts the appended sentence after "Phanus, a stupid, ignorant fellow." and adds the "VI" to the prev. Basnage reference. [N.B. This no., like others, is not a quotation but a precise of material in Basnage.

¶ 903. CHRISTIAN RELIGION DAY OF JUDGMENT one main prejudice against the reality of what the Scripture foretells of the resurrection the day of judgment & the conflagration is that it is beside what has been the settled course of things <for [c]> a great while. but there is no force in this for[xo c; shld be returned] the same reason the people of the old world would not believe that there should <would [c]> be an universal deluge <; of [c]> which yet [sic] there are all manner of evidences of the reality of [xo c] so if the Greeks & Romans before X had been foretold of such a great religious change & revolution as was by the overthrow of their whole religious state & setting up one so different as was by the prevailing of the Xtian religion they would not have believed it So if any in New-England ten years ago had foretold such a change in the religious state in New-England as now is it is so new[xo E] extraordinary so much beside /p. / the settled course of things within the memory of all living & in many things [sic] diverse from all that ever [sic] was heard of then[xo c] <at [c]> it would have been perhaps as difficult to believe it as to believe the great events foretold to accompany the end of the world.

MO. 61, §47.

(<*> MO changes this to "as hath lately taken place;" and adds the note: "About 1742." Not clear whether JE Jr. means the No. was written then, or whether he is dating the "change in the religious state of New England." E's own words suggest that a date later than 1742 is not likely; even possibly 1741. Setting the hypothetical foretelling back ten years from 1742 would put it on the eve of his own revival in Northampton.)

¶ 904. CHRISTS RIGHTEOUSNESS WISDOM OF G. in the Work of Redemption Christs righteousness exceedingly magnified the authority & law of God "Men and angels were his absolute vassals, There was nothing wanting to declare the highest pitch of it. when his own son became a servant: The Lord of all things became lower than the angels, & as low as the meanest man; who shall stand out against his pleasure, since the Son equal with him, stood not out against his Fathers will". Charnocks 2. vol. p. 266. Shall not every one be ashamed to entertain a thought of begrutching obedience to God after they have seen one so infinitely greater, brighter [sic] & more honourable having such respect to God & so much honouring his authority as to submit with the greatest alacrity to the meanest & most abject services & that through the most extreme & ineffable sufferings in obedience to God. What thoughts can they entertain of Gods worthiness to be obeyed & submitted to when they behold this Person that submitted to & went through such sufferings in his great glory at Gods right [hand (om.E)] as the glory of heaven & Lord of all the universe. [finis]

¶ 905. HELL TORMENTS THEIR INCREASE. Mr Charnock that most able & judicious divine thinks that the sins of the damned their blaspheming &c-- in hell are punishable and will be punished See Charnocks 2d vol. p. 313. [finis]

¶ 906. MISERY OF THE DAMNED CONFLAGRATION. after the accursed sentence is pronounced tis probable that the earth with all its cursed inhabitants will be sent down into the sun with vastly greater swiftness than the motion of lightning So that there will be that which will be more than equivalent to a great flash or stream of lightning as great in diameter as that of the sun for any small part of the fire of the sun no greater than an ordinary streak of lightning is vastly more fierce than the fire of lightning. and the motion of the fire will be vastly greater for tho the motion will be indeed in the earth tis just the same as to what is percieved & what is effected. & probably the sense of seeing & hearing will be affected with that which will be answerably awfull & terrible terrifying & awfull with that which shall affect the sense of feeling O who can concieve of that infinite thunder as it were & that perpetual roar of that vast & fierce & mighty flame in the ears of the damned in comparison of which probably the loudest thunders we hear in this world are no more than the noise of a cricket or the snap of our fingers See further 927. [finis]

¶ 907. PROGRESS OF THE WORK OF REDEMPTION <*> Gods manner is in almost every thing to suffer em first to be undone & then to build em up again in a more glorious [state? (om.E)] in vastly greater perfection than before they was [sic] undone When he has any thing very glorious to accomplish he accomplishes it & builds it up out of ruins of something that was excellent but is destroyed hereby manifesting the glory of his sufficiency power & wisdom & infinite superiority to all things thus he suffered the /p./ old heavens & earth that were very beautifull to be ruined & then builds up a new heavens & earth infinitely more glorious so he suffers the first paradise to be destroyed that was very beautifull & pleasant to make way for another infinitely more excellent so he suffers mans life, & holiness & happiness which was very excellent to be destroyed that he might be made a new creature immensely more glorious so he suffers his body that in its first state was exceeding beautifull to be destroyed that he might raise it again a spiritual heavenly body like to Xs glorious body <He forsakes the tabernacle of Shiloh to return and dwell in a glorious temple The ark of God departed from Israel to be returned in Davids time with greater glory than ever to dwell in Zion & in Solomons time to dwell in the Temple. The Spirit of prophecy by degrees ceased in Israel to be restored in Christs & the apostles times with greater glory than ever.> He suffers the first Adam to be destroyed and appoints another infinitely more excellent So he suffers the old Jerusalem & the old Israel & the old temple to be destroyed to make way for new ones infinitely more glorious the old legal dispensation that ceases has no glory in this respect by reason of the glory that excelleth So he suffers even the Xtian chh to be brought down wonderfully [A; word difficult] by AntiX to raise it again immensely more glorious. & after the Reformation from popery he suffers it in a great measure to be destroyed by Deism heresies, & cold dead formality that he may make way for an immensely greater & more glorious reformation & sometimes in a particular saint he suffers grace to be exceedingly overcome as in Peter to raise it to a more glorious height [finis] (Latter part of this entry written very rapidly & carelessly)

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<*> Dwight's note at head of And. copy: "No 907 is to be inserted in Work of Redemption p. 178."

¶ 908. FUTURE STATE. IMMORTALITY of the Soul. How reasonable does it seem to suppose that they that are conformed to & have the favour of the great fountain & author of all being should in union with him & through a friendly influence from this infinite eternal fountain of being have the being that he gave them continued to them as a benefit to them that the author of being should continue the being of that which pleases him & is conformed to his will & answers his end & should make their being happy forever & on the contrary that those that sin against him and act in enmity to the author of their being & the fountain of all being should have their beings [sic] as it were cut off i.e that the giver of their being should cause that their being should be no benefit to them; but that it should be only for their misery. [finis]

[There is no No. 909]

¶ 910. HELL TORMENTS. THEIR DEGREE. if God does design some of mankind should be happy & others miserable in an eternal state 'tis most reasonable to suppose that what is intended is great happiness & great misery. For doubtless tis the design of God with respect to those that are to be miserable to answer his great ends upon them that way viz in their misery to shew those things that are dreadfull upon them to manifest the displeasure of a God &c-- And if there be no objection to be made against their being miserable so that it would have been better for them never to have had any being (for that is the notion of being miserable) what objection is there against a great degree of misery. [finis]

¶ 911. BAPTISM OF INFANTS. God in his institutions in his chh. has respect to the state of his church in its future ages many times Thus baptism is calculated for the state of the Christian church in the Christian church [sic] in the millennium when parents will truly give up their children & so fully that they shall generally be accepted and their children will be <*> sanctified in their infancy. that is the proper appointed season of the application of redemption the elect /p./ season, wherein there will probably be an hundred times more of the application of redemption than in all preceding ages put together & therefore the ordinances & means of application are especially calculated for that season. see 932.

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( <*> P. 21 orig. ended here, and only "sanctified in their infancy" concluded the no. at top of p.22. After next number was written, E transferred the last four words and completed No. 911 as above.

¶ 912. CHRISTIAN RELIGION. LEGAL SACRIFICES. THE NECESSITY OF SATISFACTION. That God should all along require sacrifices in his church & that something should be done by all that came near to him & worshipped him or appeared in his presence to make attonement for their sin<s; [c]> insomuch that sacrificing obtaind throughout the world in all nations and ages & that such a multitude of sacrifices should be appointed that sacrifices should be offered so continually & on so many occasions & joined with all their publick worship was a plain mark & token & [xo c] testimony of God that a real attonement or satisfaction to his justice was necessary and that God <did [c]> not design that in his manner of dealing with mankind men should be pardond & accepted without <atonement. [c]> And if there was nothing of true and real attonement & sacrifice in those beasts that were offered then doubtless they were an evidence that there was to be some other greater sacrifice that was to be a proper attonement or satisfaction of which they were only the presages and signs as those symbolical actions [which] God sometimes commanded the prophets to perform were signs snd presages of great events <which [c]> they foretold.

¶ God abundantly testified by the sacrifices from the beginning of the world that an attonement for sin was necessary & must be insisted on in order to his acceptance of the sinner And [xo c] This proves that a a [sic] sacrifice of infinite value was necessary & that God would accept of no other for an attonement that bears no proportion to the offence is no attonemt an attonement carries in it a paymt or satisfaction in the very notion of it and if satisfaction was so little necessary that the divine majesty easily admitted one that bore [Rem: bears] no proportion at all to the offence i.e. was wholly equivalent to nothing when compared to the offence & so was no payment or satisfaction at all then he might have forgiven sin without any attonemt. & an attonemt could not be so greatly to be insisted on as is represented by all that prodigious expence & labour & cumber [om. Rem] & multi<t [c]>ude [sic] of services & ceremonies & so great an apparatus and so great pomp which with so much exactness were prescribed to be continued thru so many ages in the [xo E] respecting their typical sacrifices & attonements & from Gods chh were propagated through the world of mankind.

¶ That no meer creature could offer to God that true sacrifice of real attonement of which the old Testament sacrifices were resemblances or shadows is evident by the Old Testamt for by the old Testament it is evident that that is not sufficient to be looked upon by God as any real attonement or sacrifice for sin that[xo E] <, which [c]> if it was[xo c] <is [c]> God's already [xo c] before it was[xo c] <is [c]> offered to him Ps. 50. in that Psalm we have a prophecy of Christs coming to set up his kingdom in the world. There it is said as[xo E] in the 5<th [c]> & following verses "Gather my saints together those that have made a covenant with me by sacrifice" (where we may observe that the necessity of sacrifices is implied) "and the heavens shall declare his righteousness for God is Judge himself selah Hear O my people and I will speak O Israel I will testifie against thee I am God even thy God I will not reprove thee for thy sacrifices or thy burnt offerings to have been continually before me I will take no bullock out of thy house nor he goats out of thy folds For every beast of the forest is mine and the cattle upon a thousand hills I know all the fowls /p./ of the mountains and the wild beasts of the field are mine If I were hungry I would not tell thee for the world is mine & the fullness thereof But no mere [sic] creature can have any thing to offer to God what <ch [c]> is <not [c]> his already for all that he has is Gods gift to him. [finis]

¶ 913. JUSTIFICATION Xs RIGHTEOUSNESS That it is mainly by Xs death that we become righteous or have righteousness imputed to us is implied in that Gal. 2. 21. "if righteousness come by the law then X is dead in vain" the force of the reasoning of the Apostle is plainly this if righteousness come by the law then righteousness dont come by the death of X. [& so <his death [c]> is in vain because that was the end of his death[xo c] <it [c]> to procure us a[xo c] righteousness <or justification [c]>] Which suppose that this was the great Xtian doctrine that righteousness or our justification was mainly [sic] by the death of X. That Xs death justifies us as it was a compliance with the will or command of God is manifest by Heb. 10 10 [finis; last sent. added after next number written.]

¶ 914. LORDS DAY. When God finished the creation he beheld all & behold it was very [good (om.E)] therefore he rested in his work and was refreshed but sin soon entered and destroyed his work & so as it were disturbed his rest but when Christ had finished the work of redemption of the new creation then God had a restoration of his rest that had been disturbed by the entrance of sin. Christ is his servant in whom his soul delighteth or hath rest the church is the place of his rest Tis said Zeph. 3. 17. He will rest in his love & rejoice over the church with singing [finis]

¶ 915. See 798. NECESSITY OF Xs SATISFACTION. "Had God violated his word," (in the threatening of death for sin) (E's parens) he had justified the devil in his argument for mans rebellion. The devils argument is a plain contradiction to Gods threatning. God affirms the certainty of death, the devil affirms the certainty of life. Gen. 3. 4. "Ye shall not surely die." Had no punishment been inflicted, the devil had not been a lyar from the beginning. God would have honoured the tempter, & justified the charge he brought against him, and own'd that envy the devil accused him of, and thereby have render'd the devil the fittest object for love and trust. as the devil charged God with a lie, so had no punishment been inflicted, God would have condemned himself, and declared Satan instead of a lying tempter, to be the truest counsellor. He had exposed himself to contempt, and advanced the credit of his enemy, and so set up the devil as God instead of himself. It concerned God therefore, to manifest himself true, and the devil a lyar, and acquaint the world, that not himself but the evil spirit, was their deciever, and that he meant as he spake." Charnocks 2d vol. p. 924. [finis]

¶ 916. EXTREMITY OF HELL TORMENTS Tis a great argument of it that the fire that the wicked shall [be (om.E)] cast into will be that which God has prepared for the devil and his angels. O how will Christ at last triumph over the devil that has so set himself against him as his bitter inveterate enemy in such a malicious war that has lasted so many thousand years, wherein he has made such dreadfull havock of Gods workmanship and maliciously & cruelly killed Christ himself with the utmost ignominy & most exquisite torture & after him so many millions of his dear redeemed ones that he shed his blood for

¶ Men really make the absurdity of the behaviour of mankind an objection or argumt against the reality of such future extreme eternal torments. mens behaviour is as it were a loud united tostimo loud declaration of a vast multitude of men again[st] yea tis the common voice in a loud & continual cry that there is no such thing. [finis]

¶ 917. SAINTS IN HEAVEN ACQUAINTED with what is done on earth. That the blessed inhabitants of heaven are very much in observing gospel wonders done on earth & that their blessedness in seeing God consists very much in beholding his glory as displayed in these wonders is manifest not only by the book of Revelation but many other passages of SS. as 89. Ps. which treats of these wonders v. 5. And the heavens shall praise thy wonders O Lord Thy faithfullness also in the congregation of the saints & Ps. 19. 1.2. considering the subject of the Psalm. see Ps. 149 5. to the end with notes on v. 5. & 9. see Math 19. 29 Mark 10. 30. Luke 18. 29. [finis; last refs added later; 4-5 1.sp. blank before next No.]

¶ 918. WORK OF REDEMPTION END OF THE Work of Creation it seems to be so spoken of Ps. 89. 11. &c-- compared with the rest of the Psalm the subject of which is the W. of Redemption. And that the whole creation is made for this may be argued from such expressions as these, Ps. 96. 11.12 with context, & Ps 69. 34. & 89. 5. & 19. 1. Isai 44. 23.24. Ps. 148. compare the last v. with the rest of the Psalm Isai 49. 13. Jer. 51. 48. [finis; space left after "redemption", in which the rest added later]

¶ 919. COVENANT OF REDEMPTION & COV. OF GRACE. <N 617. B.1. 825.> B.3. 1091. B.7. [later; first two tog., third still later] if by the covenant of grace we understand the covenant between God the Father & believers <men> is [sic] no other than a revelation of part of the covenant of redemption to men even that part of [it (om.E)] that contains promises of blessings to men renewing the same promises to believers as in X and as it were parts of him that had before been made to Christ for them if it be understood as the covenant between X and believers 'tis the marriage covenant The covenant between God the Father & believers is in some respect the same with the covenant of redemption between the Father & the Son as [sic] much as the covenant God made with Abraham when he bid him depart out of his own countrey &c-- & prom made him such promises concerning himself and his seed was the same with the covenant that God made afterwards in the wilderness with Abrahams seed. 'Tis no more than a revelation of part of a covenant made already & renewing of the same promises over again [finis]

¶ 920. LORDS DAY. That the sabbath was alwaies kept as a day of rejoicing, & in commemoration of Gods wise deep mysterious & wonderfull works of mercy & salvation towards his people is evident by the subject matter of the 92. Ps. which is entitled a Psalm or song for the sabbath day the work of redemption & its fruits seem to be spoken of in that psalm Davids victory over his enemies as a type of X & his exaltation (which began in his resurrection) seems to have been the special occasion of that psalm v. 4.9.10.11. & the happiness & glory of the righteous consequent on Christs resurrection is spoken of v. 12. &c-- [finis]

¶ 921. DEGREE OF HELL TORMENTS. As the faculties of the souls of both saints and sinners will be greatly enlarged & to no other end but to be capable of enjoying more happiness & recieving more misery, so since the bodies of each are to be raised to the same ends viz in their manner to be the subjects of happiness & misery there is no reason to suppose any other than that the faculties of the body in each will be greatly enlarged i.e its senses to be the inlets of more happiness or misery as tho' there [sic] bodily senses will probably remain in hell fire or the great conflagration viz seeing hearing & feeling so there is all reason to suppose that they will be greatly enlarged made quicked [sic] & capable of vastly higher sensations. concerning the sense of seeing in the saints there are many things that might be mention'd that strongly argue it see further No. 924. [finis]

[TAS notes: since ink & pen of this & No. 924 are almost identical, but diff. from those of No. 922, it is likely that 922 had already been (at least partially- prob. all) copied into the book when 921 was wr. No. 923 may have been wr. before 921 !?]

¶ 922. XTIAN RELIGION PROPHECIES OF THE MESSIAH. [across top of p.] see before Num. 891 or possibly <by [c]> these words, I will pervert, it pervert it, pervert it, & it shall be no more, is intended the frequent giving the crown or scepter of Israel, or what of the royal power they had in there [sic] nation, under the three monarchies, to others of another line, & not of the house of David, to whom it belonged. as to the high priests, the Asamoneans, & Herod; till it was no more at all in Israel, but was quite taken away by the Romans <,& [c]> the diadem & scepter departed from Judah; & then he came whose right it was, & God gave it him: & so this prophecy is exactly parallel with that of Jacob.

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¶ 19. Again There is great reason to suppose, that the person spoken of Isai 7. 14.15 "Therefore the Lord himself shall give you a sign . . ." . . . .

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¶ [No. 922. carries the treatise through sec. 37 (on bottom of MS p. [42]) and ends with the note: "see a continuation of this subject at the beginning of B. 6. N. [sic]" ].

¶ [JE apparently first started to make this a continuat. of No. 891 under the same number, but changed his mind. It was probably copied in ahead of the writing of the immediately preceding numbers (cf. no. 921).]

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-The following was hand-written by TAS and nearly illegible in areas-

[See my further notes on this number. Check the last pp.9 No. 922 with first q [?] Bk.6 to see if any evidence that JE continued immediately in bk 6. If so, this would indicate that at time of writing §37, he had prob. already begun Bk 5, since if not, no reason why no. of Proph. Bk. cd. not be 5. JE was prob. well along in Bk. 5, from contents & hand of later Nos.- & also because he was writing the Aff. during the nos. immediately after 1000. (the break for the Aff?- is prob. at end of §32; the add. at end of §32 is later but rest fits with preceding material in ink & form)

Further notes on No. 922.

There is no question that JE gave a numeral to 922 began it, & reserved the space he thought it would take. For No. 923 continues with same pen, ink, & hand as prev. nos, and the rest of the bk from 923 on is very much alike.

On the other hand, the last 4-5 pp. of No. 922 look much different from 921, 923, & even from earlier pp. of 922. Only an occasional page (as around 939) looks much like them. Heavier ink, scratchier pen, rougher lines & angles.

Even in Bk 5, the hand, pen & ink that matches best is after No 1025, & it is significant that 1027 is on abolit. of cerem. law, 1030 is on covenants, 1033 on Imprecats<?> of O.T., 1034 on abolit. of cerem law, 1040 on abolit. of cerem. law, 1044 is a long no on X's own prophecies, and 1062, in extra sect. at end of Bk 5, is SS Econ. & Cov. of Red, the hand of wh. looks even farther advanced than that at end of 922.

It is possible that JE continued to collect material, put what he could in 922, & later decided to set aside a book. Or, he could have had the book (or at least the plan) at hand when he got to the end of space in No. 922. Note that §37 is not wr. clear down to bottom of p. and the bracketed forward ref. at end (wh, N.B., has bk No. but no misc. No.) looks to be wr. at same time as rest of the ms. page. (Also note that it is at §33, where the later looking hand begins, that the sec. Nos. & mg. refs. begin to be wr. in at same time & have space carved out. This prob. means E now has enough material to see proportions & has much larger work blocked out.

No. 922. Citations & refs

§19. Tis a further confirma- /ms.p./tion that the person spoken of is not Mahershalalhashbaz. that & is said a virgin shall concieve and bear a son. for [the world in the original properly signifies a young woman unmarried living in her fathers house as you may see in Buxtorf & this is abundantly confirmed by words of like derivation of the Chaldee tongue in the Chaldaic Lexicon so Baxnage [sic] in his History of the Jews observes that the word always signifies a proper virgin see p.356.

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[add. at end of ¶] The Jews of old about Xs linie[?] applied this prophecy to X. Banages [sic] History of the Jews p.368. Col.1 Akiba a Jewish doctor that lived not long after X explaind it as we do. the same p.

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§23 or Ps. 118. 22 &c--. [at end, much later note] "See how the Jews interpret this Psalm of the Messiah SSS on the argument of the Psalm & on v. 22"

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§30 or Is. 52:7ff. [at end of ¶, & a later note]: "See Note on chaps. 52 8"

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§31, rectofull p. c1/3 <Ps.53> down: "This is exactly agreable to the prophecy chap. 11. 1 And there shall come ... both words here used signify a weak small tender product Some render the words a living xa sprig. [see Henry]" <E's brackets>

§31 (Is.53). at end- two interlined adds, wh. look as if made <about> same time (tho 2nd is sl. diff fr. first)]: "This chap. is interpreted of the Messiah by the Chaldee Paraphrase and the Babilonish Gemara entitled concerning the council. Grotius de verit. B5 §19."

"The antient Rabbins did apply the 53 chap of Isaiah to the Messiah. Basnages History of the Jews, p 358" [N.B. Pen & ink of the Bann. [?] add diff. for the former one.].

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In the marginal heading of §34, after the SS ref. is "See B 6. p.110." The line drawn around this block of mat. could have allowed for these words also, tho they may possibly have been added later in space. But if wr. there w. §34, this would suggest that somehow JE has already gone ahead in B.6, wh. is doubtful. P??h. exam of B.6. will clear this up. So far as ink & pen or this ref cd. have been wr. in w. §34! -- ahead of §34 is what is doubtless later note "** see an addition to this §. B.6. p. 110"

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§35 is def. another now sitting.

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§36, top of versop. "That the Jews interpret the 100 Ps & many immediately preceding Psalms of the days of the Messiah see SSS argument on Ps.100." [later, interlined]. ?ll. down another interline: "That tis judgment spoken of Ps 50 is _____? of what shall be in the time of the Messiah see SSS on the argument of the Psalm. The Rabbies understand 96 of the times of the Messiah See SSS on the argument of the Psalm" "see also SSS argument on Ps (P.) 98."

¶ 923. CHRISTS ASCENSION INTO heaven The need of it. "As heaven is the fountain of providence so it was fit that the King into whose hands God committed all judgment, the power and government of the world should sit upon a throne in heaven and it was not congurous that he that was made the head of principalities & powers the Governour of the angelical spirits should have a meaner dwelling than the greatest of his subjects, and as low as the vilest of his vassals The wisdom of God hath disposed all causes in an order superiour to those effects which depend upon them The heavens are above the earth because the earth is influenced by them And the sun above the earth because the earth is enlightend by it It was no less necessary according to the order of Gods wisdom that he who was made by God his viceroy both in heaven & earth and had the management of all things conferr'd upon him should be seated in a place superiour to those things he was to govern from whence he might send forth his directions to all his subjects" It was fit that an eternal King should have an everlasting palace, that a King constituted in a special manner by God should have a palace not made with hands" Charnocks. 2d vol. p. 1086. See further No. 925. [finis]

¶ 924. add this to 921. HELL TORMENTS their Degree.] <E's bracket> That it will be immensely strengthen'd enlarged & made more quick & exquisite. and there is reason to believe it will be so also with the sight of the damned in hell & so their sense of feeling so that there will not only be so fierce a furnace in which their bodies shall lie & rowl [sic] forever full all over with quick sense or without the sense in the least benumm'd in any part but also with the sense in every part immensely increased & made more quicker [sic; "more" added at r. mg.] & made capable probably of many million times so strong sensation<s>. and so the sense of haring. for as the [wwxo] the fire will not destroy the organs of sight & feeling that is will [not (om.E)] act with all its force upon them so neither will the infinitely vehement action & agitation of the matter of the furnace break or destroy the organ of hearing but it will beat upon it & vellicate & vibrate it with such omnipotent power as it were that it will cause a dreadfull sound in the ear probably many million lou more terrible than the loudest thunder. so that the thunder will be great proportionably to the lightning. [ <E's bracket> see further No. 926 [finis]

¶ 925. Xs ASCENSION. Join this to Num. 923. 'Tis fit the Ruler of the world should be in heaven as is evident by the following texts. Ps. 115. 2.3. Wherefore should the heathen say Where is now their God But our God is in the heavens he hath done whatsoever he pleased and Ps. 113. 3.4. From the rising of the sun unto the going down of the same the Lords name is to be praised The Lord is high above all nations & his glory above the heavens & Ps. 8. 1. O Lord our Lord how excellent is thy name in all the earth who hast set thy glory above the heavens. See Note on Ps 8. 1. [finis]

¶ 926. HELL TORMENTS. their Degree. add this to Num. 924.] <E's bracket>. And besides, 'tis not unlikely that as the senses that will be acted upon by the rays of light and particles of fire will be altered so the rays of light & particles of fire that will act upon them will be also altered. that they will be immensely more fine penetrating active & powerfull & as /p./ it were spiritual There is the greatest reason to think this with respect to the saints in heaven tis not likely that when they come to have bodily eyes again they will see by such gross & slow rays as we see by in this world tis not likely that the light of heaven will be the same with the light of the kitchen & dungeon of this lower world The light that is emitted from the glorified body of X the external sun of the heavenly world is not the same sort of light with that which is sent forth from our sun. The light of this sun is darkness to it his beams are very gross stale dull heavy things in comparison of them Tis probable that the saints in heaven will have a full sight of the glorified humanity of Christ from one [end] of [sic] heaven to the other & tis not probable that it will be by such rays of light as we see things Tis probable also that they will will [sic] be able to see from one side of the universe to the other from heaven to hell but tis not likely it will be by such slow rays of light that are several years travelling from the fix'd stars to this earth The glorified body of X will shine forth on this world at the day of judgment with the same light & in the same glory with which it shines in heaven for he will then appear in his greatest glory on that great occasion when he shall come in the glory of his Father to be glorified in his saints & admired in all that believe. he will then shine in a different sort of light than the sun so that the sun shall be turned into darkness before him and shall become black as sackcloth of hair. but the wicked will see X by that external light with which he shall then shine tho it will be no pleasing but an infinitely terrible light unto them so that their bodies & organs of sins [sic. i.e. sense] will be fitted to be acted upon by a quite different medium from what they are. [sic] Tis highly probable that as the inhabitants of the world will be all changed into quite another kind of substance to be as it were spiritual so 'tis probable that the world it self will then be transformed by the same almighty hand for the old laws & course of nature will then come to an end then will come the time for the world to be taken in hand a second time by its Creator and to be acted upon immediately by him as it was [sic] and it will be in order to a transformation he wont leave it under the same laws and going on in the same course that he found it but it shall be exceedingly sublimated & refined & exalted in its nature and made more spiritual. And tis with me an argument that the rays of light or particles of fire which shall strike the senses of the damned will be quite of another [sic] otherwise the motion of the bodies which they shall see moving will be swifter than the light by which they shall see them. viz the motion of the fire or lightning that shall be sent down upon them which cannot be. *see after next [finis]]

¶ 927. add this to 906. TORMENTS OF HELL. As the fire coming down from heaven will be so great a stream of such vast width, & will be equivalent to a stream of lightning so wide so probably the stream will be as much swifter than our lightning as the flash is wider for it must in order to if the motion be swift enough in a very short time to bring down the fix'd stars into this system. and so also tis likely the heat & fierceness will be as much greater as that comes to. [finis]

[This is a continuation of No. 926, and follows No. 927]

¶ see before last]. <E's bracket> for so swift a motion of the shining body would prevent the emission of any of its particles in any other direction than that which that body moved in. unless there was some principle of swifter motion to send out those particles, or at least those particles that are emitted could not strike a body at rest in any direction much diverse from the direction of the body whence they were emitted /p./ if the motion by which they were emitted was so vastly slower than the motion of the body it self for the motion of the emitted particles would be a compounded motion of the motion of the emitting body & the proper motion <& so the direction of the motion compounded of those two directions> of emission but the former would be so much greatest that it would swallow up in a great measure swallow up the later

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¶ Tis very probable that when the Creator takes the visible universe in hand the second time to dissolve all to lay an arrest on the laws of nature & bring all to a dissolution in order to make all over again & fix all in its last & eternal unalterable state there shall be a great inward & universal transformation even of its most inward nature & minute particles and all its active parts & principles. & that the transformation shall be no less in the world that before was corruptible in order to fix it in an incorruptible state than in the body of man that before was corruptible, to fix that in incorruption.

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¶ That external flame that the bodies of the wicked are to be tormented in is to shew Gods glory as well as the eternal light with which his countenance shall shine the latter will be to shew especially the glory of his grace & the former will be to shew the glory of his anger the one is the light of his love & the other is in the same sense the flame of his wrath. Tis a flame enkindled for that end to shew the glory of Gods holiness power & majesty in the fierceness of his wrath & there is all reason therefore to suppose that the activity & power of its particles will not [be (om.E.)] the dull action of the fire of this world any more than the particles of light [sic] <of heaven> the slow beams of the light of this world. {There seems to have been some representation of this in the fire that was at Mt Sinai which seem'd to have something in it vastly distinguishing of it from other fire that made the very sight of it intolerably dreadfull see Deut. 5. 24.25. The people could not bear the sight of it, it was ready to take away their lives} {later add. at end of par.}

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¶ Thus God will as it were whet his glittering sword viz by new furbishing these globes of fire & making their beams & particles of fire more subtil & active & powerfull. see further 929. [finis]

¶ 928. PRESBYTERIAN DISCIPLINE The law of nature & the law of divine revelation teach us to be united with those that we dwell with in the same countrey to have a special affection for them & makes us in many respects one body with them even the Jews that were carried captive into Babilon were directed to seek the peace of the city whither they were carried tho' it was a city of the enemies that had injuriously ruin'd them & were told as an argument to induce 'em to it that in the peace of that city they should have peace as they were now inhabitants so their interest was united. So the same law taught Abraham to shew great kindness & respect even to the people of Sodom & the other cities of the plain tho' he was not one of the people was not subject to their governmt nor of their common wealth nor related to them nor had ever any thing to do with them as we know of but only he dwelt in the same countrey tho he was a stranger there was lately come from far & had no settled habitation in the land but moved two [sic] & fro with tents & tho' they were a very wicked people yet how much does he interest himself in their quarrel & what great kindness does he shew em in restoring all their goods that he had obtaind from their enemies by jeopardizing his life. & tho' he shewed this kindness partly /p./ for Lots sake yet that also shews how those that dwell with a people tho' very wicked & undeserving yet do as it were of course become [one (om.E)] body with them Abraham looked upon them as of the same body and in the same interest with his brother and therefore dealt with them for his sake as he dealt with him. So how does X seem to approve of the centurions kindness to the Jews among whom he dwelt Luke 7. 5. [finis]

¶ 929. HELL TORMENTS. see before the last].<E's bracket; this contrives a continuation of No.926.> We read of Gods changing the world as well as changing the bodies of the inhabitants he will change them as a vesture. & when the Creatour takes the world in hand the second time it will be as a Creatour not only bringing to pass some external change of the order & situation of the more gross parts but will cause a most inward change in the nature of things & bring all in that respect into a much more perfect state (it being their last & eternal state) more fit to shew forth the glory of his perfections

¶ Probably what G. will then do in bringing the distant parts of the visible universe together with great power & celerity would according to the laws of nature now established exceedingly attenuate the parts of it & make them more subtil & active. of the matter of the visible creation I suppose we have reason to think that no less than 19 parts in twenty are liquid fire in those huge globes of [sic; attr] worlds of fire, the suns or fix'd stars that are scatterd to & fro in such innumerable multitude at a kind of infinite distance one from another through the vast expanse of the heaven. When the powers of heaven come to be shaken by the terrible voice of the great Judge of the world in pronouncing the cursed sentence & his mighty power casts down these globes & brings em together with such a prodigious velocity as to bring em all into one heap in a very little time one huge conflagration & those heavy worlds of liquid fire are sent down in a terrible storm like burning rain by thousands & hundreds of thousands if not millions with such a prodigious velocity and almighty fury as to bring em all together in a very little time with probably many millions [sic] times greater celerity than that of lightning. when such infinite bodies of fire with all the planets & comets belonging to them thus clash one with another with an immensly forceable collision & infinite rage of their flames it will probably extremely attenuate their parts & increase their action. These lightnings will be like the breath [possibly “wrath”] of the Lord like a stream of brimstone to kindle the furnace with a witness

¶ In the comet that appeard in the year [space left] that went down to the sun or very near it what a terrible rage did the matter of it seem to be put into what a smoke was there ascending to many millions of miles height that descended through the heavenly spaces with a prodigious velocity but that velocity as great as it was would have been might have not perha perhaps not great enough to bring down the nearest of the fix'd stars in a thousand years how great then will be the velocity that shall bring the furthest of them down very suddenly some of which are possibly a thousand times as far off as the nearest

¶ What a storm of fire & brimstone will this be when the innumerable stars of heaven shall come down like rain & in which instead of drops there shall be those huge globes of fire one of which /p./ is many thousand times bigger than the whole globe of the Earth what a faint shadow indeed of this was the storm of fire & brimstone that came upon Sodom & Gomorrah

¶ The bodies of these stars are not only very great but if we may judge by the body of the sun the matter of them is very dense & ponderous. & if only so small a motion as the rubbing of two sticks will set em on fire what must be the effect of such a clashing of these mighty globes of fire

¶ These will be flashes of lightning indeed thunderbolts sent down as it were with infinite celerity & fury not from the region of the clouds but from the remote regions of the universe to which the height of the clouds is ten thousand times less than the thickness of the least mote of dust to the height of the clouds

¶ Tis strange that some divines should be at a loss for fire to enkindle the last conflagration when the Scriptures plainly tell us that the visible universe shall all be rolled together & it is all now made up with little else but fire vast globes of infinitely fierce & vehement liquid fire

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¶ Thus it is that the heavens being on fire will be dissolved.

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¶ There is abundant evidence that this frame of the visible universe is corruptible that it is not made for an eternal duration it is but of temporary use. & there is a great deal that argues that when it comes to be destroyed it will be thrown together on one ruinous heap or chaos and that that chaos must needs be a conflagration or great & immense lake or deluge of fire.

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¶ In this casting the stars down from heaven like lightning into hell will be a representation of casting the devil & his angels (for whom this fire will be prepared) like lightning from the highest heavens & from their height of dignity of being served as gods in this world like lightning. The angels are represented in Scripture by the stars they are called morning stars & Satan is called the morning star or lucifer son of the morning.

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¶ Tis a confirmation that the fire of the conflagration will be the great fires that are now burning in the universe & not a fire that will be altogether newly kindled because when the last sentence is pronounced 'tis spoken of [sic] a fire already prepared and probably 'tis to be understood to be prepared from the foundation of the world in like manner as the kingdom that the saints are invited to in the blessed sentence is said to be prepared for them from the foundation of the world. These fires are already kindled & have been burning with great vehemence from the foundation of the world tho after the sentence is pronounced they shall be brought together & blown up by the breath of the Lord to a vastly greater fierceness.

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¶ If great fiery bodies of the bigness & heat & coruscation of the sun should be so thick & in such great numbers darted through our system down to one common heap what flashes of lightning indeed would here be & what a storm [sic, prob.] of fire would that be.

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¶ As tis evident by the Scripture that all the visible mutable universe will be rolled together the stars must come together & tis further evident that they shall be cast together in the place where this earth shall be for that is implied in the stars FALLING FROM HEAVEN. <besides it is expressly said they shall fall from heaven to the earth Rev. 6. 13.> if they were gatherd together in some place in the heavens distant from the earth it would not be thus expressed. See further 931. [finis]

¶ 930. MISERY of the Damned & HAPPINESS of Heaven. The vastness of the universe & all it evidence[s] of Gods power & wisdom in every part as discoverd by both telescope & microscope & all the late discoveries of modern philosophy & astronomy are a great argument of the exceeding great future happiness of the godly & misery of the wicked For by the greatness of the world we may well conclude that God made it for something very great by the vast preparation that is made of means we may argue the greatness of that which God respects as the end of all. but Gods end is to be obtaind chiefly in the final disposal of mankind who are that creature for whom the whole creation was made it is to glorify himself in their eternal state he will theref. without doubt glorify his perfections his power his majesty his holiness his wrath & love in a very high degree indeed in that happiness and misery. <So that all that used to be argued about the multitude of inhabitants in innumerable other Ts must all be turned on mankind as that race of beings that God magnifies so much as to make what shall come to pass with respect to him equivalent to all that used to be supposed of the inhabitants of many millions of worlds> [finis] [Last sent. added at end after next No. written.]

¶ 931. HELL TORMents. CONFLAGRATION. add this [to (om.E)] 929. That expression of the heavens being on fire shall be dissolved [E's line] strongly argues that the solid substances of the heavens shall be destroyed as to their order & situation & come together in fire that is that sun moon & stars shall all come the great bodies of the heavens shall be one ruinous heap in flames (as if they are together in one ruinous heap it must be in flames since 19 parts in 20 are nothing but great & exceeding fierce liquid fire). That expression must mean something more than that the expanse of the air shall be rarified & dissipated by the fire with which the earth shall burn it cant mean the ether of the heavens which is nothing but empty space & so not capable of dissolution but the solid part of the heavens but there is nothing solid in the heavens but these heavenly bodies. [Above prob. wr. w. 930; rest later.]

¶ The universe would come to such a destruction by nature by degrees yea tho we should suppose no attraction between the fix'd stars according to the universal law of nature observed throughout this system (which is not probable) for if the fixd stars have no communication one with another that way yet tis certain that they have by their rays of light and the<o>se in length of time would bring all to destruction by percussion if the stars are in free space as the sun evidently is But 'tis in no wise to be supposed that G. would suffer such a gradual destruction 'Tis not to be supposed that G. will suffer the world to stand any longer than while it is in good state & fit to answer its end but if he should suffer that gradual destruction that it would come to by nature by [sic] it would be many long ages in a great measure spoil'd & unfit to answer its end before the tabernacle is taken down

¶ If this be the fire spoken of in the accursed sentence prepared for the devil and his angels, then we see how the devil is disappointed & is caught in his own snare & falls into the pit that he has digged For when he was cast out of heaven & sent down into this visible creation he strove to destroy it & frustrate Gods end in it by the blow that he struck at the head & end of it viz man and indeed that blow was effectual to break down the whole frame without frustrating Gods end who did not make it for an eternal duration but he brings it all down upon his own head by this means in most amazing eternal torments

¶ That the time will come when the whole visible universe including the starry heavens shall be destroyed & pass away & be rolled together is a doctrine plainly taught in the Holy Scriptures in the following text. Ps. 102. 25.26.27 Of old hast thou laid the foundation of the earth and the heavens are the work of thy hands They shall perish but thou shalt endure, yea all of them shall wax old like a garment as a vesture shalt thou change them & they shall be changed But thou art the same and thy years shall have no end Here I would observe two things 1 The heavens & earth that is here spoken [sic] that shall perish (v.26) is the same heavens & earth that are spoken of as being made of old v.25. & doubtless they are the same that Moses describes in his account of Gods creating the heavens & the earth but they are those that include the /p./ sun moon & stars, and the same heavens that are commonly intended by that expression in SS. 2. To put the matter beyond all dispute 'tis said all of them shall wax old &c-- & then it follows but thou art the same & thy years shall have no end which is exceeding plain that all the heavens th & all the visible crea tha all that we see at last shall perish & God only & his habitation shall remain, & have no end.

¶ Again Isai 51. 6. Lift up your eyes to the heavens & look upon the earth beneath for the [heavens shall (om.E)] vanish away like smoke, and the earth shall wax old like a garment and they that dwell therein shall die in like manner but my salvation shall be forever and my righteousness shall not be abolished. Here the heavens that are spoken of as those that shall vanish away like smoke, are the visible heavens those that we behold when we lift up our eyes to the heavens the same which the Psalmist speaks of when he says When I behold [E's line] thy heavens which thou hast made the moon & stars which thou hast ordained.

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¶ Heb. 1. 10.11.12. And thou Lord in the beginning hast laid the foundation of the earth and the heavens are the works of thine hands They shall perish but thou remainest and they shall all wax old as doth a garment and as a vesture shalt thou fold them up and they shall be changed but thou art the same and thy years shall not fail. Here in this citation of the foremention'd words in the 102d Ps. two things are remarkeable, 1. That the<is> was said expre not only that God should change the heavens & earth but expressly that God should fold them up. & 2. The doing of this is ascribed to X which is an argument that it shall be done at the day of judgment which day shall be managed by him & then he shall deliver up the kingdom to the Father & God shall be all in all Christ shall have finished that business that he had committed to him when he came forth to create the world by the Fathers commission & which he began then & his commission that he then recieved to manage the affairs of the universe in the Fathers name shall be at an end [insert probably ends here; no clear indication.] A ends it here]

¶ The folding of the heavens together as a garment here & the rolling them together in Isai. 34. 4. or at least in this [A: that] text in Isaiah there is an allusion to the same great event the same end of the world. The words in that place in Isaiah are worthy to be observed. v.2. For the indignation of the Lord is upon all nations and his fury upon all their armies. v.4.5 And all the host of heaven shall be dissolved. And the heavens shall be rolled together as a scroll and all their host shall fall down as the leaf falleth off from the vine and as a falling fig from the fig tree. For my sword shall be bathed in heaven behold it shall come down upon Idumea, and upon the people of my curse to judgment. v.8. For it is the day of the Lords vengeance &c-- Here again it is said that the heavens shall be rolled or folded together as in Heb. 1. and we are told what that rolling together [sic] or how the heavens shall be rolled together viz. by bringing the stars or heavenly bodies the solid parts of the heavens together into one heap & this is represented as being done in wrath & vengeance indignation & fury & the stars coming down from heaven is here represented as the sword of Gods swords coming down from heaven on his enemies. And 'tis a confirmation that here is an allusion to the day of judgment or end of the world in these words that there is so manifest and plain an allusion to it in Rev. 6. 13.14.15.16.17. where the like expressions are used. & this place in Isaiah is manifestly refer'd to And the stars of heaven fell unto the earth even as a fig tree casteth her untimely figs when she is shaken of a mighty wind and the heavens departed as a scroll when it is rolled together & every mountain & island were removed out of their places & the kings of the earth /p./ & the great men and the rich men, and the chief captains, and the mighty men, and every bondman & every freeman hid themselves in the dens & [mg.] & in the rocks of the mountains. And said to the mountains & rocks Fall on us & hide us from the face of him that sitteth on the throne & from the wrath of the Lamb For the great day of his wrath is come & who shall be able to stand. Here it may be noted that the falling of the stars shall be no gradual thing that shall come to pass as the natural decay of the world brings to it but they shall fall at once as with great power The heavens shall be shaken as a fig tree is shaken by a mighty wind This is represented as being done by the Lamb in the day of his wrath & at the day of judgment it shall be his wrath proceeding with the accursed sentence that shall be the mighty wind that shall shake the heavens and this is the [way the (added A)] heavens shall depart which confirms that this is the way that they shall is intended in the foremention'd 51 of Isai where it is said they shall vanish away like smoke. & furthermore by this place it is evident that the gathering together of the heavens as a scroll by the falling of the stars shall be at the place where the earth shall be.

¶ Again it is represented in the description of the day of judgment in 20 of Rev. that the earth & the heavens shall flee away before the face of the Judge & it is said chap. 21. 1 that they shall be passed away but chap 6. we learn that this departing or fleeing or passing away shall be by being rolled together or all the heavenly bodies gatherd together to the place where the earth shall be.

¶ Again it is represented in the 3d chap. of 2. Pet. v. 7. that the heavens & the earth that now are are kept in store and reserved as fewel for the fire that shall be the perdition of ungodly men. the words are But the heavens and the earth which are now by the same word are kept in store reserved unto fire against the day of judgment and perdition of ungodly men. but how are the heavens kept in store reserved unto fire for the perdition of ungodly men there is nothing else but the solid parts of the heavens that can be fewel for fire or can be properly set on fire (This expression of the heavens & earth being kept in store [E's line] &c-- answers that in the accursed sentence of the fire prepared [E's] for the devil & his angels.). So v. 10. tis said the heavens shall pass away with a great noise this must mean something else besides the airs being rarified. & again v. 12. the heavens being on fire shall be dissolved.

¶ Again the falling of the stars from heaven is plainly foretold Math 24. 29.30. Immediately after the tribulation of those days shall the sun be darken'd and the moon shall not give her light and the stars shall fall from heaven and the powers of the heavens shall be shaken & then shall appear the Son of man coming in heaven and then shall all the tribes of the earth mourn when they shall see the Son of man coming in the clouds of heaven with power & great glory. <so Mark 13. 24.> here 'tis evident that the stars shall fall from heaven at the day of judgment. We need not understand it that it shall be first before X appears because tis mentiond [first (om.E)] that is very frequent in Scripture to mention the the [sic] thing <first> that shall be accomplished last. & when it is said Then [E's] shall appear the sign of the Son of man, we are not to understand it after that [E's] but it is as much as to say that this appearing of X shall be at [wwxo] at the end of the world when the world [sic] shall then be dissolved by stars falling &c-- as we commonly say X will come to judgmt at the end of the world /p./

¶ What a rage do the waters of the sea seem to be in when the waves are high & they meet with any obstacle when they beat upon the rocks or toss themselves against the shore tho' that motion be so slow & the moving body be so small & what a mighty rage do the waters seem to be in at the high falls of some great river when the falling water meets with that which is underneath & what a rage does the fire seem to be in when two fires [meet (A; om.E)] in the burning of a town. but what are all these things to the rage of liquid fire when such immense Ts of it shall so dash with infinite fury by thousands & millions one against another When liquid fire in such great quantities shall be pourd down from as it were an infinite height with such infinite velocity many thousand times swifter than that of lightning. What an infinite uproar & mighty fury will there be in the conflicting of those fires & in the pouring down of these immense rivers of wrath.

¶ The sun beams are several times made use of in Scripture to represent Gods wrath The pillar of cloud defended the children of Israel from the sunbeams in that parched wilderness where they beat with great vehemence, which represented Christs defending his church from the wrath of God The same defence of Gods people from the fruits of Gods displeasure is spoken of under a like similitude Isai 4.6. And there shall be a tabernacle for a shadow in the day time from the heat and for a place of refuge Isai 25. 4.5. For thou hast been a strength to the poor a strength [to (om.E)] the needy in his distress a refuge from the storm a shadow from the heat when the blast of the terrible ones is as a storm against the wall Thou shalt bring down the noise of strangers as the heat in a dry place, even the heat with the shadow of a cloud the branch of the terrible ones shall be brought low These terrible ones are those that God made use of as instruments of his displeasure & Isai 32.2. A man shall be ---- as the shadow of a great rock in a weary land & Ps. 121. 5. The Lord is thy shade on thy right hand. Cant. 1. 6. 7. Look not upon me because I am black because the sun hath looked upon me. (i.e I have suffered the fruits of Gods displeasure as it is said in Peter judgment begins at the house of God) my mothers children were angry with me They made me the keeper of the vineyards but mine own vineyard have I not kept. Tell me O thou whom my soul loveth where thou feedest & where thou makest thy flock to rest at noon. i.e where thou givest them rest & protection from the heat when the sunbeams are vehement. Rev. 7. 16. They shall hunger no more neither thirst any more neither shall the sun light on them nor any heat. Isai 49. 10. They shall not hunger nor thirst neither shall the heat nor the sun smite them.

¶ The sun is the greatest image of <God> [of (om.E)] any inanimate creature in the whole universe (or at least it is so to us) in these two things viz as a fountain of light & life & refreshment and also in being a consuming fire an immense fountain as it were of infinitely fierce & burning heat and since it is And since it is [sic] abused by wicked men in the former sort of influences they shall suffer the latter As it has been the creature that has been principally abused by sin and as it were the fountain of all the rest that have been so abused, and so is that which chiefly groans <nes> under the bondage of corruption so it will be the chief instrument of the punishment of sin And if sinners will finally abuse the benefits they have by the sun & thereby abuse the creatour of the sun that is infinitely brighter & more excellent & an infinitely more terrible and more consuming fire he will make that sun in conjunction with many millions more the instruments of his wrath. 'Tis the [ see after 933. [E's bracket] [finis]

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[JE obviously had already moved ahead and written 932 and 933 before he finished writing 931; shows he is still going ahead and starting numbers at tops of pp. or with spaces between them

¶ (Continuation of No. 931) see before 932] [E's brack.] add this to this to [sic] 931 at the end] [E's brack.] visible creation that has been made subject to vanity & has <been abused &> groned [sic] under the sin of men & therefore all together in all the parts with united force shall arise against them & execute Gods vengeance upon them.

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¶ The great Creatour that made all these stars & is the Creatour of this great system of bodies has been murdered and his blood has been wickedly shed in this system & on this earth & no wonder that this breaks down the whole frame & fetches all down in vengeance & fury on this earth next p.] [E's brack.]

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¶ As the sun has been the grand instrument of all Gods outward goodness to the children of men so it will hereafter be the grand instrument of Gods wrath & all outward torment. all the fruits of Gods goodness have flowed from God through the sun in this world & he will therefore make it the instrument of his wrath in another world in conjunction with millions of other suns If they had improved Gods goodness by this sun as they should have done they should not only have enjoyed the light and benign influences of this sun but that which [would (om. at mg.)] have come to more than the united light & most benign influences of many millions of such suns but seeing they abuse it, they shall suffer the united heat & fierceness of many millions. next p.

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¶ next p As God has shewn his power in building the world & now shews his power in upholding it so he will shew his power by dashing it in pieces in his wrath he will shew thereby how all depends on him his power shall be manifested both ways in building & destroying. as is implied in that 102. Psalm forementiond. Of old hast thou laid the foundations of the earth &c-- --- He shews his power both by stretching forth the heavens as a curtain i.e as the curtains of a tent so he will so he shall [sic] take them down as a tent as [sic] fold them up as men are wont to fold up the curtains of a tent. the expression of Gods spreading out the heavens as a tent seems to imply that it is to be taken down.

¶ And if God destroys the visible universe to shew his power doubtless he will do it in such a manner as extraordinarily to shew his power He will with his mighty arm dash it in pieces he will break it down with great violence. Hereby all shall see in a remarkeable manner how the world is Gods & is all in his hands & dependent on his power. There are many that never saw Gods power displayed in the creation of the world the saints never saw it [wr. "is"] they /p./ never saw the dependence of the universe on Gods power in that but tis Gods will that they shall fully see the dependence of the universe on his power They shall see it in its destruction last p.] [E's brack.]

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¶ Last p This will be wrath for murdering the dearly beloved Son of God or for killing God in both the devils & men for this earth is the place where he was murder'd & his blood shed It was done by the wickedness of men 'Tis the nature of all sin to kill God and when mankind had opportunity they did but shew what was their natural disposition when they actually kill'd him And all that have heard of the shed blood of Christ have had it set before 'em and have despised it are looked upon in Gods account as having a hand in his murder they are guilty of the body & blood of the Lord as is evident by what the Apostle says of those that despise the body & blood of X when set before em in the Lords Supper But thus it will be probably with the greater part of the wicked men that will be then existing when X comes The devil snapp'd the pillars of the universe to bring all upon his head in flaming fire two way [sic] first by procuring the fall of men. & 2. by procuring the death of X.

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¶ Last p. God is the sweet refreshing light of Gods people Therein the sun is the greatest image of the divine being & of the person of X that is in the world. But the same glorious person that is the Saviour of believers is the person that treads the winepress of the fierceness & wrath of almighty God The same that is the sweet refreshing light of Israel is the consuming fire of the wicked Isai. 10. 17. And the light of Israel [E's line] shall be for a fire, and his holy one for a flame: & shall burn & devour his thorns and his briers in one day: so in the beginning of the 4. chap. of Malachi. Thus also it will be with [the (om.E)] sun that great image of the light of Israel it will be a flame to burn the wicked. last p.

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¶ The comets that are sent down blazing from the distant regions of the universe with such a prodigious velocity & fury so near to the sun as some of them as some of them [sic] to be as it were to be [sic] involved in its flames, are some presages of this great event As it is the manner of God in the works of nature and common providence to be giving some faint presages of the future grand events that are to come to pass in the natural & moral world so earth quakes seem to be natural indigitations of the destruction of the earth they shew its instability so we have some presages of the future conflagration in thunder & lightning & vulcana [latin pl?] & the burning of cities

¶ Sometimes God causes there to be some remarkeable external representation in the natural world of some great event of divine providence that happens at the same time in the moral and spiritual world. Thus at the same time that Christ the Sun of righteousness was as it were extinguished his life was destroyed the sun in the firmament had his light extinguished. So the sun stood & fought for Joshua & the Israelites at the same time that X was in a remarkeable manner fighting for them So at the same time that God /p./ destroyed Pharaoh & his great captains & his mighty hosts in the Red Sea Jesus Christ gloriously triumphed over the devil & his potent hosts of whom Pharaoh & his hosts were but a type thus he brake the heads of the dragons in the waters & brake the heads of Leviathan in pieces. So it will be at the end of the world when the stars shall fall like lightning from heaven & shall be cast down with such great violence from their vast height There will be a lively representation in this of what he accomplished in the spiritual world in the fall of the innumerable host of devils 1. from the highest heavens where they once were such great & bright lights glorious angels that are in Scripture called stars whose fall will then be compleated 2. from their usurped height of dominion in this [sic] whereby they are principalities & powers & spiritual wickedness in heavenly places as they are called Eph. 6. 12. <and Satans falling from this usurped dominion is represented as his being cast down from heaven. Rev. 12. 7 &c.> This fall of the devils is in Scripture compared to the falling of the stars from heaven & Gods swiftly casting down fire as in lightning. See Isai 14. 12 How art thou fallen from heaven O Lucifer son of the morning. & Luke 10. 18. I beheld as [sic] Satan as lightning fall from heaven. This falling of the stars also will be a resemblance of what shall be fulfill'd at that time on many wicked men who had been exalted up to heaven in spiritual priviledges & earthly dignity. See Math 11. 23 & Rev. 9. 1. and especially the fall of earthly princes & wicked ministers in the church of Christ who are in SS. called stars. The falling of both these seems to be represented in SS. by the falling of the stars See Rev. 9. 1. & 8. 10. yea all reprobates both angels & men that will then be damned will be as it were fallen stars fallen from a state of glorious honour dignity & brightness the one from an heavenly & the other from an earthly paradise -- man being in honour abode not.

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¶ next p As God at the end of the world will destroy the world and rowl it together by causing all the stars to fall from heaven tis probable that this will not be long a doing. that expression of the heavens being rolled together like a curtain seems to imply that it will be both very easily & very quickly done God will thus destroy the world & dash it in pieces to shew his great power & therefore it will be done with great violence & therefore considering at how vast a distance the stars are their motion must be as it were infinitely swift If the destruction of the world should be for the space of six days as long as the world was in creating before all should be utterly destroyed and the most distant star should be fallen[ <E's brack.> next p.

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¶ As in the natural body the continual labour of the lungs & heart &c-- the constant reciprocations of the breath & circulations of the blood is a sign that the frame will come to an end they shew that nature is running a race these things are like the revolutions of a wheel to a journeys end So it is in the revolutions of the greater world we see an end to such circulations & labours in all the innumerable kinds of lesser worlds & this is an argument that it will be so in the greater and tho it may be said that this L changes & circulations tho they are observable in the planetary system yet takes no place among the fix'd [sic] yet there are many things that argue that the heaven of the fix'd stars will also come to an end as well as as [sic] the planetary system but that heaven appears subject to change some of /p./ the fix'd stars that antiently appeared & that for many ages are gone out as one of the seven stars & some others & others have appeard new & some have appeared new stars have appeared for a while & then vanished and besides there is no reason to think that it is any otherwise with them than with the sun or that the sun is not properly one of them and would appear as one of them no way notably distinguished from the rest if viewed at an equal distance. but the sun has a constant revolution & restless motion about its own axis & besides we see in all things here below in the innumerable kinds of things whose substance wastes and are maintain'd by constant nourishment or needs [sic] continued returns of nutriment that at last they come to an end but so it is with the sun its substance must be wasted by the emission of rays as is evident because it has been demonstrated by Sir Isaac Newton that the suns rays are material & the body of the sun seems to be nourished by the prodigious quantities of vapours emitted from comets. & so it must needs be also that the fix'd stars [sic] waste in their substance by the emission of rays & therefore must have continued nourishment or if not the argument is so much the stronger still that they will come to an end for that which wastes & is not repaired must come to an end last p.

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¶ last p.] [E's brack.] yet the motion would be many million times swifter than that of the swiftest lightening yea a motion that should bring the most distant star that is ever viewed with a telescope <& the most distant that are> hither in six days (from what astronomy demonstrates concerning the distance of the nearest fix'd stars) must probably be at least many hundred <a 1000> times swifter than the motion of the rays of light or particles of fire

¶ This may shew us something how terrible the execution of that dreadfull sentence Go ye cursed &c--[E's line] will be How vast & massy & heavy a globe of liquid fire is the sun & what should be the consequence if two such globes should be dashed one against another with such infinite violence & what then if many millions of them one after another as tis supposed by what appears in a telescope that that [sic] there are many millions of millions of them (see Chambers) what will be the consequence how immense will be the uproar & rage of these mighty deluges or massy globes of fire how great must be the attenuation of parts & how infinite the inflammation how small a part of the body of the sun is sent forth in rays in a year how much in a minute but yet how great would be the effect of these rays in a minutes time on any [xo] bodies placed round the sun near his disk how great the effect then when the whole of the matter of globes equally vast & every particle of them at once shall come with a thousand times greater force than tho<e>se rays all exerting <occupying [no caret]> their violence in a moments time through such an area as the rays of the sun pass through nearest the sun here will be the force of many millions of years of the suns heat /p./ close by his disk in one day it will be equivalent to collecting all the fire that the sun emits in so long a time into so narrow a compass

¶ Such a violent clashing of the heavenly bodies if they were in themselves cold like [xo] & opake like the body of the earth would of it self according to the laws of nature turn 'em all immediately at one stroke into a liquid fire of the most vehement heat for the motion with which every single particle of the clashing globes would be agitated by such a collision would be vastly greater than that of the particles of the fiercest furnace the shock would be so violent by such a clashing of two equal globes that supposing the globe before at rest was of the bigness of the globe of the earth that notwithstanding what the yielding & compressure of the parts of the globe would contribute to make the motion of the particular particles gradual yet it would be in a thousand times less than [the (om.E)] pulse of an artery or twinkling of an eye that the whole globe would start from its place with a motion many hundred times swifter than that of a ray of light yea if the globes were each as big as the sun the resting globe would be wholly struck away as it were in a moment. The motion of two heavenly bodies thus clashing would be a thousand times greater than the intestine motion of the particles of the sun in its great heat which is some thousand times hotter than of [sic] our ordinary fires & therefore this clashing of the bodies [that (om.E)] before were opake & cold would be sufficient to raise an intestine motion in their parts that should equal that of the parts of the sun & consequently turn 'em into masses of or both one united mass or globe of liquid fire equally hot but seeing the bodies that at the end of the world shall thus clash are suns <& so already> or [xo] vast globes of fire doubtless their collision will immensely raise their heat. The first fixt star that shall strike the sun if we should suppose it to be of equal bigness with the sun would immensely raise the heat of both the clashing globes two ways 1 by the united strength of the heat of both fires the fire would be much hotter because become so much greater but chiefly by the omnipotent violence of their collision but if one star falling on the sun would so raise the heat how will it be raised by the successive fall of so many millions how great will the fire be & how high will the heat be raised at last. The first globe of fire that should strike the sun with such force would strike it away out of its place with half its own velocity that it would carry the whole globe many hundred times swifter than the motion of one of its rays but how soon will others meet the motion & strike the moving bodies back again till they come thick on every side. & Oh what infinite uproar will here be. supposing all the stars should fall in 6 days & in succession at equal distances the strokes must probably be many hundred times thicker than the pulses of our arteries. but tis not probable that they will be at an equal distance but much thicker afterwards than at first for supposing the stars that are at an equal distance or in the same sphere are brought down together then the later stars will fall thicker because tis a more distant /p./ & larger sphere that is brought down together including proportionably more stars

¶ We read in Ps. 11. 6. That God will rain upon the wicked snares fire and brimstone and an horrible tempest shall be the portion of their cup what an horrible tempest indeed will this be when all the fiery globes of the heavens shall be rained down upon them all the stars of the milky way that are so many that they appear all round the vast expanse of the heavens like one continued mist or luminous haze & innumerable more that are wholly invisible we read in the 16 of Rev. of a storm of hail that God shall send on his enemies in which each stone shall be of the weight of a talent but what a storm is this wherein instead of drops or hailstones there shall be immense globes of liquid fire like that of the sun many thousand time greater than the globe of the earth, coming down in numbers like drops of rain or hailstones in a storm.

¶ What flashes of lightning will these be that shall be sent down not from the region of the clouds but the heaven of the fixed stars the infinite [sic] What a flash of lightning would such a body as the sun be if sent through the planetary system in a moments time, & what a storm then of lightning will that be when there shall be millions of millions <thousands> of such flashes coming every moment from every part of the heavens darted as it were from an infinite height with infinite strength all to the same aggregate mass of fire upon the heads of Gods enemies. What a sight will here be to be seen by elect men & angels that shall view it at a distance.

¶ Thus God will cast upon the wicked and not spare he will heap mischiefs upon them & spend his arrows upon them & when the bodies of the wicked shall be the subjects of this violent clashing of these globes of fire without without dying then they shall know the import of these words of our Saviour on whomsoever this stone shall fall it shall grind him to powder. This will be the treading of the Almighty when he shall tread the wicked in his anger & trample them in his fury Then the wicked shall know what it is to feel the weight of gods trampling when it is in fierceness of wrath. and as men tread grapes in a wine press no wonder they rather choose to have the mountains to fall on them & the rocks to cover them

¶ 'Tis probable this storm will continue those mighty globes of fire shall continue to descend the flashes of lightning shall come till by the collision & the increase of aggregate mass of liquid fire the whole is raised to such an infinite degree of fierceness <that it shall continue in> that it shall be equivalent to the eternal continuance of such a storm or equivalent to the wickeds being constantly continued in such great & swift flashes of lightning coming with such infinite force or constantly without a moments intermission the subjects to the greatest force of the collision of two such bodies meeting to all eternity. next p.

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¶ This is the furnace of fire the lake of fire that we read of in SS. This is the infinite deluge of fire in which the wicked shall gnash their teeth & shriek & toss & roll with infinite throwes convulsions & contortions with the glare of infinite horrour & /p./ ghastly amaze in their eyes with the infinite gloom of perfect absolute despair. but why do I use such expressions we know nothing about it & miserable indeed are our expressions our words that we use in this world to represent such great eternal things they are not fit for it all our highest words darken such things as these & represent 'em in a poor flat cold manner They scarcely exhibit a feeble shadow of these things

¶ We read of the great winepress of the fierceness & wrath of almighty God this that we have heard of is this This is the great winepress into which the cluster of the vine of the earth shall be cast & be crushed without mercy.

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¶ last p. The intestine furious commotion & combustion will probably be greatly increased by the heterogeneous particles of the planets & comets By what is visible in comets it appears that the matter of which they are constituted being very heterogeneous is put as it were into an immense uproar on their near approach to the sun by what appears in their tails in which are fumes sent forth in such great quantities to such prodigious distances. [finis]