979 long psgs quoted verbatim from Clarke's Evid of Nat and revealed Rel and from Shuuckford

979 long psgs quoted verbatim from Clarke's Evid of Nat and revealed Rel and from Shuuckford. Clarke praises Plato as having delivered noble and almost div truths concerning the nature and attributes of the supreme god, and Cicero as the grtst and best philosopher that Rome or perhaps any nation ever produced, and Epictetus who for a true sense of virtue had no superior in the heathen world. None knew how we cld be restored to favor after having offended G. Tho they taught immort of soul and future state, none were sure of it. they also confessed that their philos was obscure and uncertain and cld not reform the world or lead men to happ. Soc and Plato both hoped for div rev. and confessed the need for it. Shuckford said that all ks pretended to teach on the basis of div rev. This shows that this must hv been given at one time.

980 Lucifer was an angel w/ wings who dwelt in the holy of holies continually

"In another respect also Jesus succeeds Lucifer viz in being the covering cherub. The word translated cover often & commonly signifies to protect. It was committed to this archangel especially to have the care of protecting the beloved race elect man that was Gods jewel his treasure his first fruits his precious thing laid up in gods Ark or chest or cabinet, hid in the secret of Gods presence that was the great business the angels were made for, & therefore was especially committed to the head of the angels. But he fell from his innocency & dignity & Jesus in his stead becomes the cherub that covereth the great Protector & Saviour of elect men[ck MS] that gathers them as a hen her chickens under her wings."

¶Corol. 5. Lucifer in having the excellency of all those glorious things that were about him all summ'd up in him he was a type of X,[!!!] in whom all the glory & excellency of all elect creatures is more properly summed [up (om. E.)] as the Head & Fountain of all, as the brightness of all that reflects the light of the sun is summd up in the sun. [finis; all of corol. 5 squeezed in after next No. written.]

981 From grotius, E copies para's that say that before the coming of X there was ageneral expec amg the E nations that a ruler wld come from Judea who would control all; these are from Suetonius and Tacitus. The star is mentioned by Chalcidius, the crucifixion by Tacitus; the Sibylline prophecy referred to by Virgil in his 4th Eclogue was much like Is's prophs of X. From Bennet's Inspir of the SS, he gets the notion that Pilate gave a report to Tiberius and so was enrolled in the public records at Rome. from Grotius: pagan accts of the eclipse at the time of Xs death. and of the star of the East.

983. XTIAN RELIGION. Confirmations of the History of the Old Testament from Moses's Time By the Records of the Heathen.]. [E's brack] Many particulars of Moses's life are related by several antient writers The eminent piety of the most antient Jews by Strabo and Justin divers actions of David and Solomon in the Phoenician annals some of the actions of Elijah by Menander and confess'd by Julian himself.

[the rest of this is a series of accts from Newton's Chronology and Bennet's Inspir of the SS of events in the lives of Moses, Joseph and Solomon that are related by ancient authors.]

983 ¶These footsteps there are of the first peopling of the earth by mankind not long before the days of Abraham: and of the overspreading with villages towns & cities, & their growing into kingdoms first smaller & then greater until the rise of the monarchies of Egypt, Assyria, Babilon, Media Persia Greece & Rome the first great empires on this side India. Abraham was the fifth from Peleg: so long were they of one language one society & one religion: and then they divided the earth being perhaps disturbed by the rebellion of Nimrod, & forced to leave off building the Tower of Babel: & from thence they spread themselves into the several countreys [sic] which fell to their shares, carrying along with them the laws customs & religion under which they had till then been educated & governed by Noah & his sons & grandsons: and these laws were handed down to Abraham Milchizedeck [sic] & Job, and their contemporaries & were for some time observed by the Judges of the eastern countreys: So Job tells us that adultery was an heinous crime yea an iniquity to be punished by the judges Job. 31. 11. and of idolatry he saith If I beheld the sun when it shined &c--------This also were an iniquity to be punished by the judge, for I should have denied the God that is above. The nations of Canaan The worship of false gods seem [sic] to have been practiced in Chaldea & afterwards to have spread every way from thence.

¶Several of the laws & precepts of which the primitive religion consisted /p. 51/ are mention'd in the Book of Job Chap. 1. v. 5. & Chap. 31 [xo E] which was the morality & religion of the first ages. This was the religion of Moses & the prophets comprehended in the two great commandments of loving the Lord our God with all our heart & soul & mind, & our neighbour as our selves: This was the religion enjoined by Moses to the uncircumcised stranger within the gates of Israel; and this is the primitive religion of both Jews and Christians: and ought to be the standing religion of all nations, it being for the honour of God and good of mankind.---- The believing that the world was framed by one supream God, and is governed by him and the loving & worshipping him & honouring our parents, & loving our neighbour as ourselves, & being mercifull even to brute beasts is the oldest of all religions.

[this is E's acct of the rel of nature!! E's response to deism]

This is all from "Newtons Chronology from p. 174. to p. 190."

986 REVEALED RELIGION. The only way (says Mr Locke) [paren. by c] as quoted by Mr. Shuckford in the Present State of the Republick of Letters Vol. 5. p.114. [encircled by c & om. fr. MO, as also "says Mr. Locke"] that reason can teach men to know God, must be from considering his works and if so his works must be first known & considered, before they can teach men to know the Author of them. It seems to be but a wild fancy that man was at first raised up in this world and left entirely to himself, to find out by his own natural powers and faculties, what was to be his duty & his business in it. If we could imagine the first men brought into the world in this manner, we must with Diodorus Siculus, concieve them for many ages to be but very poor sorry creatures. The invisible things of God are indeed to be understood by the things that are made; But men in this state would be for many generations considering the things of the world in lower views, in order to provide themselves the conveniences of life from them, before they would reflect upon them in such a manner, as should awaken up in their minds any thoughts of a God. and when they should come to consider things in such a light as to discover by them that there was a God; yet how long must it be before they can be imagined, is to have arrived at to such a thorough knowledge of the things of the world as to have just & true notions of him? we see in fact that when men first began to speculate, & reason about the things of the world, they reason'd & speculated very wrong In Egypt in Chaldea, in Persia, and in all other countreys false and ill grounded notions of the things which God had made, induced them to worship the creatures instead of the creatour: and that at times when other persons who had less philosophy, were professours of a truer theology. The descendants of Abraham were worshippers of the God of Heaven, when other nations whose great & wise men pretended to reason about the works of the creation, did in no wise rightly apprehend or acknowledge the Workmaster; But deemed either fire or the wind or the swift air, or the circle of the stars, or the violent water, or the lights of heaven, to be the gods which govern the world, being delighted with their beauty, or astonished at their power they took them for gods. In a word if we look over all the accounts we have of the several nations of the earth, and consider every thing that has been advanced by any, or all the philosophers; we can meet with nothing to induce us to think, that the first religion of the world was introduced by the use and direction of meer natural reason. But on the other hand all history both sacred and profane offers us various arguments to prove that God revealed to men in the first ages how he would be worshipped; But that when men instead of adhering to what had been revealed, came to lean to their own understandings, & to set up what they thought to be right, in the room of what God himself had directed, they lost & bewilder'd themselves in endless errours. This I am sensible is a subject that should be examin'd to the bottom; and I am /p. 53/ perswaded if it were the result of the enquiry would be this, that he that thinks to prove that the world ever did in fact by wisdom know God that any nation upon earth, or any set of men ever did, from the principles of reason only without any assistance from revelation find out the true nature and the true worship of the Deity, must find out some history of the world entirely different from all the accounts which the present sacred and profane prophane writers do give us; or his opinion must appear to be a meer guess, & conjecture of what is barely possible, but what all history assures us never was really done in the world. [finis] [MO, 168-170, §74. This seems mostly to be E's own reflection. There are almost no xos, but more punct suppl. by c. MO omits both references at beginning of the no, beginning: "The only way that reason can teach...."]

[This is a good summary of E's response to deism. Philos has given little or no true kn of G. Reason does not 'get it.' There is true kn of G amg the heathen, but it has come from rev. the hist of rel is a hist of degrad, declension and corruption of an orig pure deposit. It is the trickle-down theory of rev. The law of rel entropy.]

991 This is on the hist of the work of red. It reps tr rel as being a tiny minority thruout hist. The remnant. It implies that if G destroys a whole nation, that means there were no tr believers in it: "so since the days of the infancy of the Xtian chh there have from time to time terrible destructions of nations. These have been only the lopping off the branches that had not the holy seed <There has of late been a dreadfull wasting of the remnant of nations of America. but there is a remnant left which it is to be hoped have the holy seed in them.>"

[note what he says of the Indians. He is hopeful for the salvation of some.]

992 A long discourse taken from Grotius on the notions of a Trinity in both Plato and Platonists like Porphyry.

994. CONFIRMATION OF THE ANGELS. One trial of the obedience of the angels before Xs exaltation was that 'till then they were in a great measure kept in the dark as to Gods drift & aim in those great works of God in which they were employed as his ministers from age to age. The grand design & scheme of infinite wisdom in the successive operations of his hands & dispensations of his providence from one age to another was not open'd to them till Xs exaltation. as appears by Eph. 3. 9. 10. So the obedience of Gods church which in its minority was tried by prescribing them a manifold and burdensom ceremonial service that they did not know the meaning or design of [finis]

[this has interesting implications. The saints of the OT were "tried" to see if they would "obey" even tho they didn't underst the reason for all their intricate ceremonies --Mosaic rules?? Similarly, the angels were in the dark much of the time re the HWR.]

997. ORIGINAL SIN. IMPUTATION OF ADAMS SIN It was exceeding proper and agreable to the state of mankind that were to be propagated in the way of generation that one head should be appointed to stand for all. For by reason of this manner of their coming into existence & coming to their perfect or adult state all the rest of mankind would be much less fit to stand for themselves than their first father to stand for them being a great while in a state of childhood. It was from this consideration an act of wisdom & goodness in God to appoint the common father of mankind to stand for them who was much more likely to stand on account of his personal qualifications than they in their childhood [finis]

[Another accomod to the Enl. JE is trying to show that G was not unjust in making Adam our rep. Adam stood the best chance of passing the test, far better than we would have. For he was an adult in spir maturation, we only children.]

1005 the nature of all spiritual ideas they are repetitions (in a degree at least) of the thing <s themselves of which [c]> itself [xo c] they are ideas of [xo c]. & [xo c] therefore if X had had a perfectly clear & full idea of what the damned suffer in hell the suffering he would have had in the meer presence of that idea would have been perfectly equal to the thing it self

1007 [E has a strong animus ag the Muslims. This psg, which I haven't seen before, partic makes this clear:] So that men that live now on the earth may have an action against those that lived a thousand years ago or there may be a cause that needs to be decided betwixt them by the Judge of the world. as princes that by rapine & cruelty ruin nations are answerable for the poverty slavery & misery of their posterity. And those that broach & establish opinions & principles that tend to the overthrow of vertue & propagation of vice & are contrary to the common rights & priviledges of mankind. So Mahomet has injured all succeeding posterity & is answerable at least in a measure for the ruin of the vertue of his followers in may respects for the rapine, violence, & terrible devastations which his followers have been guilty of towards the nations of the world that they have been instigated to by the principles that he taught them.

¶ 977. REVEAL'D RELIGION. The ANTIENT HEATHENS. seem universally to have had that opinion either by the light of nature or from TRADITION, from the first fathers of mankind that the gods did reveal themselves to mankind and that there was a necessity of such a revelation To this purpose are these[ck MS] words of Cicero de divinatione p. 206. Nostrum quidem inquit Socrates est consilium sed de rebus et obscuris & incertis, ad Apollinem censeo referendum, ad quem etiam Athenienses publice de majoribus rebus semper retulerunt &c--. And in another place Cicero says thus “There is an antient opinion drawn even from the heroical times that there is among men a certain divination, which the Greeks call prophecy (or inspiration) that is a presension, [sic] & knowledge of future things.” Barrows Works vol. 2. p. 99. again Cicero says Gentem quidem nullam video, neque tam humanam atque doctam, neque tam inhumanam tamq; barbaram, quea non significari futura, & a quibusdam intelligi, prediciq; posse censeat. Ibid. p. 100. The insufficiency of the light of nature cannot be better described than in the words of Cicero ""If we had come into the world saith he in such circumstances as that we could clearly & distinctly have discerned nature herself, and have been able in the course of our lives to have followed her true & uncorrupted directions, this alone might have been sufficient and there would have been little need of teaching & instruction But now nature has given us only some small sparks of right reason which we so quickly extinguish with corrupt opinions & evil practices that the true light of nature no where appears as soon as we are brought into the world immediately we dwell in the midst of all wickedness & are surrounded with a number of most perverse & foolish opinions; so that we seems to suck in errour even with our nurses milk afterwards when we return to our parents we are committed to tutors then we are further stock'd with such variety of errours, that truth becomes perfectly overwhelmed with falsehood; and the most natural sentiments of our minds are entirely stifled with confirmed follies But when after all this we enter upon the business of the world, and make the mul[ti]tude conspiring every where in wickedness, our great guide and example then our very nature it self is wholly transformed as it were into corrupt opinions" A livelier description of the present corrupt estate of human nature is not easily to be met with Clarks Evid of Nat. & Rev. Relig. p. 125.

¶The wisest of the heathen were never backward to confess their ignorance and great blindness (in moral & divine things) & that truth was hid from them as it were in an unfathomable depth Nay that even those things which of themselves were of all others the most manifest (that is whenever made known would appear obvious & evident) their natural understanding was of it self as unqualified to find out & apprehend as the eyes of bats to behold the light of the sun See further No. 979 [finis] MO. 161-162, §72.

¶978. add this to 963.]. [E's] TRADITIONS OF THE HEATHEN concerning Gods MORAL GOVERNMENT or their opinions concerning it]. [E's] Cicero de nat. deorum says Nihil is [sic] praestantius Deo, ab eo igitur necesse est mundum regi. Barrows Works Vol. 2. 119. Plutarch says (Consol. ad Apol.) we do not come hither into life to make laws, but to obey those which are appointed by God, who ordereth all things." Ibid. p. 123. Seneca says ""a good man must needs be granted to be highly pious towards the gods; he therefore will sustain all accidents with equanimity as knowing them to happen unto him by a divine law by which all things proceed" Ibid. p. 124. ""Quo confesso, confitendum est corum consilio mundum administrari" Cicero de nat. deorum lib. 2. See Clarks Evidences of Nat. & Rev. Relig. p. 15. ""Epicurum verbis reliquisse deos re sustulisse" Cic. De nat. deor. Ibid p. 16 Deorum providentia mundus administratur, iidemqi [sic] consulunt rebus humanis; neq; solum universis verum etiam singulis. Cic. De divin. ibid p. 16 ---Erat enim ratio profecta a rerum natura, & ad recte faciendum impellens, & a delicto avocans, quae not [sic] tum deniq; incipit Lex esse; cum scripta est, sed tum cum orta est; orta autem simul est cum mente divina. Cicero de legib. lib. 2. ibid. p. 65. ""Ita principem legem illam & ultimam, mentem esse omnia ratione cogentis aut vetrantis dei. i.e That the chief & highest law is the will of God either commanding or forbidding all things by reason." Cic. de Legib. Ibid p. 94. Quae vis non modo senior est quam aetas populorum & civitatum, sed equalis illius coelum atq; terras tuentis & regentis dei. Neq; enim esse mens divina sine ratione potest, nec ratione divina non hanc vim in rectis praevizq; sanciendis habere Cic de Legib. Vis deos propitiare? Bonus esto. Satis illos coluit qui imitatus est. Senec. Epist. 96. Colitur autem non taurorum opimis [sic] corporibus contrucidatis, nec auro argento suspense, nec in thesauros stipe infusa; sed pia & recta voluntate. Sen. Epist. 116. Ibid. p. 94. Cicero speaking of the immortality of the soul (Tusc. Quaest.) says, These and the like contemplations had such an effect upon Socrates, that when he was tried for his life, he neither desired any advocate to plead his cause, nor made any supplication to his judges for mercy; and on the very last day of his life made many excellent discourses on this subject. & a few days before when he had opportunity offer'd him to have escaped out of prison, he would not lay hold of it. for thus he believed and thus he taught: that when the souls of men depart out of their bodies they go two different ways, the vertuous to a place of happiness; the wicked and the sensual to misery. ibid. p. 118. Plato de repub. says But we have not yet mentiond the greatest & chiefest rewards which are proposed to vertue, for what can be truly great in so small a proportion of time? The whole age of the longest liver in this our present world being inconsiderable & nothing in comparison of eternity" and again ""These things (saith he) are nothing either in number or greatness in comparison of those rewards of vertue & punishments of vice which attend men after death" Ibid p. 119. Upon these considerations the wisest of the antient heathens believed and taught, that the actions of every particular person should be strictly tried and examin'd after his death, and he have accordingly a just & impartial sentence pass'd upon him. Which doctrine tho' the poets indeed wrap'd up in fables & obscure riddles yet the wisest of the philosophers had better notions of it, & more agrea- /p. 38/ ble to reason. ""From this judgment (saith Plato) let no man hope to be able to escape For tho' you could descend into the very depth of the earth or flie to the extremities of the heavens, yet should you never escape the just judgment of the gods either before or after death". Clarks Evid of Rev. Relig. p. 122. [next, new sitting] Ut aliqua in vita formido improbis esset, apud inferas ejusmodi quaedam illi antiqui supplicia impiis constituta esse voluerint, quod videlicet his remotis non esse mortem ipsam pertinescendam. Cic. Catilin. 4. Barrows Works Vol. 2. p 336 Deos agere curam rerum humanarum, ex usu vitae est, poenasq; maleficii, aliquando seras, nunquam autem irritas esse. Pliny 11. 7. Ibid. What Virgil & other poets have said about the torments of hell plainly shew that the antient recieved opinion in the heathen world was that the gods maintain'd a moral government over the world.

¶Some objections that some of the heathen made against the being of the gods or against their justice shew that the antient & universally recieved opinion of the world was that the gods had the care of the moral affairs of the world. Barrow in Vol. 2 of his Works. p. 339 mentions one of them that says ""that 'tis a reproach to the Deity that bad men do prosper." and another that said that ""There was no gods & that heaven was a void place, proving his assertion hence, that while he thus affirmed he found himself in a good case. & speaks of Diagoras who from unpunished perjury collected probably that God did not exist or did not mind what was done here. & that Diogenes said that Harpalus's successfull treachery & rapine did bear testimony against the gods. & speaks of some of the philosophers that wrote apoligies for their gods endeavouring to wipe off the reproach that the prosperity of the wicked brought on their providence

¶""Amongst the opinions of the Indians Strabo reckons that concerning the judgments that are exercised amongst the souls departed". Grotius De verit. B. 1. sect. 22. notes. [finis; bottom 2/5 of p. blank.]

¶ 979 REVEAL'D RELIGION. add this to Num. 977.] [E's] (as Aristotle owns) and that the very first & most necessary thing of all the nature and attributes of God himself were notwithstanding all the general helps of reason very difficult to them to find out in particular & still more difficult to explain It being much more easy to say what God was not than what he was (as Plato & Cicero confess.) and <A> [c] finally that the method of instructing men effectually and making them truly wise and good was a thing very obscure and dark and difficult to be found out (as Plato). In a word, Socrates himself alwaies openly professed, that he pretended to be wiser than other men only in this one thing that he was sensible of his own ignorance. And particularly they were entirely ignorant of the manner in which God ought to be worshipped. Accordingly the very best of them complied with the outward religion of their country and advised others to do the same Plato after having delivered very noble and almost divine truths concerning the nature and attributes of the supream God weakly advises men to worship likewise inferiour Gods daemons & spirits and dared not to condemn the worshipping even of statues and images dedicated according to the laws of their country. after him Cicero the greatest & best philosopher that Rome or perhaps any other nation ever produced allowed men to continue in the idolatry of their ancestors; advised them to conform themselves to the superstitious religion of their country, in offering such sacrifices to different gods as were by law established and yet in many of his writings he largely & excellently proves these very practices to be extremely foolish and that admirable moralist Epictetus, who for a true sense of vertue seems to have had no superiour in the heathen world even he also advises men to offer libations & sacrifices to the gods every one according to the religion & custom of his country But that which above all other things these best and wisest of the philosophers were most absolutely ignorant of was the method in which those that have offended God may be restored to his favour As to these divers ways of sacrificing & numberless superstitions which overspread the face of the heathen world the more considering philosophers could not forbear frequently declaring that they thought those rights <rites> [c] could avail little or nothing towards appeasing the wrath of a provoked God or making their prayers acceptable in his sight; But that something still seemed to them to be wanting, tho' they knew not what. (See Plato's Alcibiades throughout) And as to the immortality of the soul and a future state of rewards & punishments the greatest & wisest of the philosophers notwithstanding the undeniable strength of the arguments which sometimes convinced them of the certainty of a future state did yet at other times express themselves with so much <great> [E] hesitancy & unsteadiness concerning it. ""I am now (said Socrates a little before his death) about to leave this world and ye are still to continue in it which of us have the better part alotted us God only knows" And again at the end of his most admirable discourse concerning the immortality of the soul ""I would have you to know (says he to his friend who came to his friends who came to pay him their last visit) I have great hopes, I am now going into the company of good men yet I would not be too peremptory & confident concerning it But if death be only as it were a transmigration from hence into another place & those things which are told us be indeed true that those who are dead to us do all live there then &c--" So likewise Cicero speaking of the same subject ""I will endeavour (saith he) to explain what you desire yet I would not have you depend upon what /p. 40/ I shall say as certain an infallible but I may guess as other men do at what shall seem most probable And further than this I cannot pretend to go" Again ""which of these two opinions (saith he) that the soul is mortal or that it is immortal be true God only knows which of them is most probable is a very great question" And again in the same discourse having brought all those excellent arguments before mention'd in proof of the immortality of the soul ""yet we ought not, saith he, be overconfident of it: For it often happens that we are strongly affected at first with an accute argument; & yet a little while after stagger in our judgment & alter our opinion, even in clearer matters than these for these things must be confess'd to have some obscurity in them" And again ""I know not how saith he when I read the arguments in proof of the souls immortality methinks I am fully convinced; and yet after I have laid aside the book, and come to think & consider of the matter alone by myself, fallen [xo c] again insensibly into my old doubts" [3] & Seneca says (Epist 102.) Credebam facile opinionibus magnorum virorum rem gratissiman [animae immortalitatem] [E's] promittentium magis quam probentium

¶And these great philosophers themselves [xo c] confessed that their philosophy was attended with so much obscurity & uncertainty and such abstracted speculation & such nice and subtil disputations, that it was no proper or fit means for the reforming of the world of mankind & leading them to happiness [4] Thus Cicero De repub. says Profecto omnis istorum disputationes quanquam uberrimas fontes virtutis & scientiae contineat, tamen collata cum horum [qui rempublicam gubernant] [E's] actis perfectisq; rebus, vereor ne non tantum videatur attulisse negotiis hominum utilitatis, quantum ablectationem quandam otii. [5] So Lactantius, speaking of Cicero [E's line] says Est inquit Cicero philosophia paucis contenta iudicibus multitudinum consulto ipsa fugiens.-----maximum itaq: argumentum est, philosophiam neq; ad sapientiam tendere neq; ipsam esse sapientiam; quod mysteriium ejus, barba tantum celebratur & pallio ""In this case (as cicero excellently expresses it) in like manner as in phisick it matters nothing whether a disease be such that no man does [line, c] or no man can [line, c] recover from it; so neither does it make any difference whether by philosophy no man is, or no man can be made wise & good" [lines, c]

¶For these reasons there was plainly wanting a divine revelation to recover mankind out of their universally degenerate state, into a state suitable to the original excellency of their nature which divine <revelation> [c] both the necessities of men & the natural notions which the wise heathens had of God gave them reasonable ground to expect & hope for as appears from the acknowledgments which the best & wisest of them have made of their sense of the necessity & want of such a revelation, and from their expressions of the hopes they had entertain'd that God would sometime or other vouchsafe it unto them ""Ye may e'en give over all hopes of amending mens manners for the future (says Socrates) unless God be pleased to send you some other person to instruct you" And Plato ""Whatever (saith he) is set right and as it should be in the present evil state of the world can be so only by the particular interposition of God" < see No. 971.> There is an excellent passage in Plato to this purpose and one of the most remarkeable passages indeed /p. 41/ in his whole works as follows ""It seems best to me (saith Socrates to one of his disciples[)] [c] that we expect quietly, nay 'tis absolutely necessary that we wait with patience, 'till such time as we can learn certainly how we ought to behave our selves both towards God and towards men. When will that time come? replies the disciple, & who is it that will teach us this? For methinks I earnestly desire to see and know who the person who the person [xo c] is that will do it. It is one answers Socrates who has now a concern for you. But in like manner as Homer relates that Minerva took away the mist from before Diomedes's eyes that he might be able to distinguish one person from another; so 'tis necessary that the mist that is now before your mind be first taken away, that afterwards you may learn to distinguish rightly between good and evil for as yet you are not able to do it. Let the person you mention'd replies the disciple take away this mist or whatever else it be as soon as he pleases for I am willing to do any thing he shall direct whosoever this person be so that I may but become a good man. Nay (says Socrates) that person has a wonderfull readiness & willingness to do all this for you. It will be best then (replies the disciple) to forbear offering any more sacrifices 'till the time that this person appears. You judge very well, answers Socrates, it will be much safer so to do, than to run so great a hazard of offering sacrifices which you know not whether they are acceptable to God or no. Well then replies the disciple we will then make our offerings to the Gods when that day comes & I hope God willing it may not be far off." And in another place the same author having given a large account of that most excellent discourse which socrates made a little before his death concerning the great doctrines of religion, the immortality of the soul, & a life to come; he introduces one of his disciples replying in the following manner. ""I am (saith he) of the same opinion with you O Socrates concerning these things, that to discover the certain truth of them in this present life, is either absolutely impossible for us or at least exceeding difficult. Yet not to enquire with our utmost diligence into what can be said about them or to give over our enquiry before we have carried our search as far as possible is the sign & <of> [c] [E must have left out a w or 2] mean & low spirit On the contrary we ought therefore by all means to do one of these two things; either by hearkening to instruction & by our own diligent study, to find out the truth; or if that be absolutely impossible, then to fix our feet upon that which to human reason after the utmost search appears best & most probable, & trusting to that, venture upon that bottom to direct the course of our lives accordingly unless a man could have still more sure & certain conduct to carry him through this life such as a divine discovery of the truth would be." I shall mention but one instance more & that is of Porphyry who tho' he lived after our Saviours time, and had a most inveterate hatred to the Xtian religion in particular yet confesses in general that he was sensible there was wanting some universal method of delivering men's souls which no sect of philosophy had yet found out

¶See Clarks Evid of Nat. & Rev. Relig. from p.138. to p. 159.

¶From a general notion that prevailed in the first ages among all nations these that in that religion was to be taught by a revelation from the gods all such as gave institutions & rules for religion pretended /p. 42/ to divine revelation to have recieved them from the gods by divine revelation as Romulus, Numa, Lycurgus, & Syphis King of Egypt if reason only had been the first guide in matters of religion rulers would neither have thought of, nor have wanted the pretence of revelation to give credit to their institutions Whereas on the other hand revelation being generally esteemed in all nations to be the only true foundation of religion; kings & rulers when they thought fit to add inventions of their own to the religion of their ancestors, were obliged to make use of that disposition, which they knew their people to have, to recieve what came recommended to them under the name of a revelation. This from Shuckfords History in Republick of Letters Vol. 5. p. 112. 113. [The Repub. item is circled, then the circle xo.; it is omitted in MO.]

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[MO. pp. 162-168, §73. Almost no xos on E's text, & almost no changes by c. Prob. all of it copied verb. from the two sources.]

¶980. SATAN before the Fall the Highest of the Angels. add this to No. 936. 2d p of that num. at the place mark'd thus ] [E's] 'Tis yet more manifest from what is said of the king of Tyrus as a type of the devil in Ezek. 28. 12---19. Here I would observe several things (see note on the place)

¶I. 'Tis exceeding manifest that the king of Tyrus is here spoken of as a type of the devil, or the prince of the angels <or cherubim> that fell. 1. Because he is here expressly called an angel or cherub once and again v. 14.16. & is spoken of as a fallen cherub. 2. He is spoken of as having been in heaven under the name of three different names by which names heaven is often called in SS. viz. Eden the garden of God or the paradise of God v. 13. The holy mountain of God v. 14. & 16. & the sanctuary v. 18. 3. He is spoken of as having been in a most happy state in the paradise of God & holy mountain of God in great honour & beauty & pleasure. 4. He is spoken of as in his first estate or the state wherein he was created to be perfectly free from sin but afterwards falling by sin v. 15. Thou wast perfect in thy ways From the day that thou wast created 'till iniquity was found in thee. 5. The iniquity by which he fell was pride or his being lifted up by reason of his superlative beauty & brightness v. 17. Thine heart was lifted up because of thy beauty Thou hast corrupted thy wisdom by reason of the brightness. 6. He is represented as being cast out of heaven & cast down to the earth for his sin v. 16. Therefore I will cast thee as profane out of the mountain of God and I will destroy thee O covering cherub from the midst of the stones of fire v. 17. I will cast thee to the ground. 7. He is represented as being destroyed by fire here in this earthly world v. 18. I will bring forth a fire from the midst of thee, it shall devour thee & I will bring thee to ashes upon the earth in the midst of all that behold thee. 8. His great wisdom is spoken of as being corrupted by sin. i.e. turned in [sic] a wicked /p. 43/ craftiness v. 17. Thou hast corrupted thy wisdom because of thy brightness if the king of Tyrus were not here expressly called a cherub in the paradise of God & in Gods holy mountain by which 'tis most evident that he is spoken of as a type of a cherub in the paradise of God yet the I say if it had not been so the matter would have been very plain For the things here spoken of can't be applied to the king of Tyrus with no beauty <& without the utmost straining> any other way than as a type of the devil that was once a glorious angel in paradise. For how had the king of Tyrus in any other sense but the anointed angel in Gods holy mountain & in Eden the garden of God, & in Gods sanctuary & there being first perfect in his ways [for such a kind of expression is ever used in SS. to signify holiness or a moral perfection]. [E's braks] & how was he afterwards cast as profane out of the mountain of God

¶II. 'Tis evident that this cherub or angel is spoken of as the highest of all the angels This is evident by several things 1 He is called the anointed cherub This expression alone shews him to have been set higher than any other cherub. For his being anointed must signify his being distinguished from all others anointing of old was used as a note of distinction to shew that that person was mark'd out & distinguished from all the rest for a higher dignity the Lords anointed in Israel was he that God of his meer good pleasure had appointed to the chief dignity in Israel So the Lords anointed among the cherubim is the cherub that God had appointed to the highest dignity of all. 'Tis said v. 14. Thou art the anointed cherub that covereth & I have set thee so i.e. plainly It has been my pleasure to set thee by my anointing in the highest dignity of all. 2. He is called the cherub that covereth on Gods holy mountain, v. 14. & the covering cherub, in the midst of the stones of fire v. 16. in which there seems to be a reference to the cherubim in the temple in the holy of holies next to the throne of God that covered the throne with their wings. see Exod 25. 19.20 & 27. 9. From this it appears that the covering cherub, is meant the cherub next to the throne of God himself having a place in the very holy of holies. There were represented two cherubim that covered the mercy seat in the temple <that are called by the Apostle the cherubims of glory shadowing the mercy seat Heb. 9. 5. which represents the great dignity & honour of the cherubims that are next Gods throne & are covering cherubims.> but before the fall of this cherub he is spoken of as being admitted alone to this great honour & nearness to Gods throne an honour that he was anointed to above his fellows. <See Note on Math. 18.10.> 3. This covering cherub is here spoken as the top of all the creation or the summ & height of all creature perfection in wisdom & beauty. v. 12. Thou sealest up the sum full of wisdom and perfect in beauty. <He is spoken of as being in the midst of many things that are very bright & beautifull v. 13.14 But walking up & down amongst them as having the summ of all their beauty compleated perfected and sealed up in himself.> <It seems implied that no being is stronger than Beelzebub & able to bind him but God himself Math 12. 29. with the context.> [Two successive adds. after next ¶ begun]

¶Corol. 1. Hence learn that Satan before his fall was the Messiah or X or anointed. The word anointed is radically the same in Hebrew as the Messiah. So that in this respect our Jesus is exalted into his place in heaven

¶Corol. 2. These things shew another thing wherein Jesus is exalted into the place of Lucifer that whereas he had the honour to dwell in the holies continually so Jesus is there entered not as the high priests of old but to be there continually. but in this respect is exalted higher than Lucifer ever was that whereas Lucifer was only near the throne or kneeling on the mercy seat in humble posture covering it with his wings, Jesus is admitted to sit down forever with God on the throne /p. 44/

¶Corol. 3. From what is said in this passage of SS. we may learn that the angels were created in time tho' we have no particular account of their creation in the story of Moses, we read here once & again of the day wherein this anointed cherub was created. v. 13, & 15. This is also implied in Gen. 2. 1. Thus the heavens & the earth were finished and all the host of them The angels are often in SS. spoken of as the host of heaven. and the angels are expressly spoken of as created by X in Col. 1. 16. For by him were all things created that are in heaven, & that are in earth visible & invisible, whether whether [sic] they be thrones or dominions or principalities or powers. all things were created by him and for him. So Ps. 104. 4. Who maketh his angels spirits & his ministers a flame of fire, which is meant of proper angels as appears by Heb. 1. 7. It appears also further because they are called the sons of God in Job. 38. which cant be meant by eternal generation for so X is Gods only begotten Son. See Ps. 148. 2.3.4.5.

¶Corol. 4. In another respect also Jesus succeeds Lucifer viz in being the covering cherub. The word translated cover often & commonly signifies to protect. It was committed to this archangel especially to have the care of protecting the beloved race elect man that was Gods jewel his treasure his first fruits his precious thing laid up in gods Ark or chest or cabinet, hid in the secret of Gods presence that was the great business the angels were made for, & therefore was especially committed to the head of the angels. But he fell from his innocency & dignity & Jesus in his stead becomes the cherub that covereth the great Protector & Saviour of elect men[ck MS] that gathers them as a hen her chickens under her wings.

¶Corol. 5. Lucifer in having the excellency of all those glorious things that were about him all summ'd up in him he was a type of X, in whom all the glory & excellency of all elect creatures is more properly summed [up (om. E.)] as the Head & Fountain of all, as the brightness of all that reflects the light of the sun is summd up in the sun. [finis; all of corol. 5 squeezed in after next No. written.]

¶ 981. XTIAN RELIGION. Things that appear'd in the heathen world before, in and after Xs time that have reference to him that confirm the Xtian Religion]. [E's brack]

¶<That [c]> Before the coming of our Saviour there was a general expectation spread over all the eastern nations that out of Judea should arise a person who should be governour of the world is expressly affirmed by the Roman historians Suetonius & Tacitus <. I [c]> in Suetonius are these words Percrebuerat oriente toto vetus & constans opinio, esse in satis, ut Iudea profecti rerum potirentur <In [c]> & [xo c] Tacitus <are[c]> these words. Pluribus perswasio [sic] inerat, antiquis sacerdotum libris contineri, eo ipso tempore fore, ut valesceret, oriens, profectiq; Iudea rerum potirentur.

¶The star that appear'd at Xs birth and the journey of the Chaldean wise men is mention'd by Chalcidius the Platonist (see the place cited by Grotius de verit. Xtianae Relig. lib. 3. c. 14.) Herods causing all the children in Bethlehem under two years old to be slain and a reflection made upon him on that occasion by the Emperour Augustus is related by Macrobius in the following words Cum audisset Augustus, inter pueros quos in Syria Herodes Rex Iudeorum intra bimatum iussit interfici, filium quoq; ejus occisum, ait melius est Herodii porcum esse quam filium Macrob. lib. 2. c.4. Many of the miracles that Jesus wrought in his lifetime are as to the matters of fact, particularly his healing the lame & the blind & casting out devils expressly own'd by the most implacable, <enemies [of (om. c.)] Xianity: [c]> by celsus & Julian & the authors of the Jewish Talmud And how [xo c] <that [c]> the power of the heathen gods ceased after the coming of X is acknowledg'd /p. 45/ by Porphyry who attributes it to their being angry at the setting up <of [c]> the Xtian Religion which he stiles impious & profane many particulars of the collateral History concerning John the Baptist & Herod & Pilate are largely recorded by Josephus. The crucifixion of X under Pontius Pilate is related by Tacitus. and diverse of the most remarkeable circumstances attending it such as the earthquake and miraculous darkness were recorded in the publick Roman registers commonly appeald to by the first Xtian writers as what could not be denied by the adversaries themselves and are in a very particular manner attested by Phlegon. That extraordinary Sybilline Prophecy <mention'd by> referr'd [to (om. E.)] by Virgil in his 4. Eclogue so much like Isaiahs prophecies of X, shews the expectation of the heathen world at that time

¶""It was usual for the Roman deputies or governours of provinces to give an account of the chief things during their administration to the Emperour Accordingly Pilate gave an account to Tiberius of what had happen'd in his time, concerning Jesus of Nazareth; an account of his miracles death crucifixion and resurrection: upon which it is said, that Emperour proposed it to the Senate that he should be admitted into the number of their gods and decreed that none should be accused for being a Xtian during his reign Two things I may remark with reference to this matter namely, that Pilates account was enrolled in the publick records at Rome, and that the fathers Justin Martyr & Tertullian afterwards appealed to the Emperour & Senate upon the head in their apologies for the Xtian Religion which we cannot imagine they would have done had they not been well assured of the fact that such things were registred and that their enemies had nothing to alledge in opposition to it. That this is likely to be true may be argued from the circumstances of the case The emperiours expected from their deputies an account of any notable event that happen'd where they were and can we imagine that Pilate either would or durst conceal so great an event as that concerning Jesus X about which all Judea was in an uproar? and in which he himself had so great a share? From hence then we may infer the probability of the story and I think conclude it's [sic] certainty from the apologies I mention'd of Justin Martyr & Tertullian. They were both learned men, lived in the next century. and I cannot think it consistent with their character to appeal, as we find they do to the head of the Roman Empire, and to so august a body as the Roman Senate, concerning this fact had it been in the least doubtfull." Bennets Inspiration of the SS. p. 103, 104. 105.

¶The words of Phlegon concerning the eclipse at the time of Xs passion B. 13 of of [sic] his Chronicon or Olympiads are these “In the fourth year of the CCIId Olympiad There happen'd the greatest eclipse of the sun that ever was known There was such a dark night at the sixth hour of the day that the stars were seen in the heavens and there was a great earthquake in Bythinia which overturned a great part of Nicaea These words are to be seen in Eusebius's & Hieronomus's Chronicon. And Origen mentions it Tract. 34. upon Mat. and in his 2d against Celsus. And Chalcidus the Platonist speaking of the star that appear'd at Xs birth in his Commentary on Timaeus has these words ""These [sic; there?] is another more holy & more venerable history, which relates the appearance of a new star, not to foretell diseases & death, but the descent of a venerable God, to preserve mankind, and to shew favour to the affairs of mortals. which star the wise men of Chaldea observing, as they travelled in the night, & being very well skill'd in viewing the heavenly bodies They are said to have sought after the new birth of this God; and having found that majesty in a child, they paid him worship, and made such vows as were agreable to so great a God". Grotius De Verit. B. 3. Sect. 14. [finis; MO, 99-102, §52. Very few xos, and writing generally good. MO leaves the Latin quotations untranslated.]

¶982. THE WORK OF REDEMPTION THE SUMM OF ALL GODS WORKS.] [E's brack] These words of the Apostle Colos. 2. 2.3. To the acknowledgment of the mystery of God even of the Father & of X, In whom, or in which are hid all the treasures of wisdom & knowledge. They naturally imply & doubtless intend thus much. viz. That that which the gospel reveals as the great end of Xs coming into the world unfolds the grand mystery of all Gods counsels & works and opens to view the treasures & divine wisdom & knowledge in Gods proceedings which before were from the beginning of the world, hidden treasures; it discovers the grand scheme of Gods proceedings & operations what it is that infinite wisdom aimed [at (om. E)] in the creation of the world & the great things that he accomplishes in it from age to age. [finis]

¶ 983. XTIAN RELIGION. Confirmations of the History of the Old Testament from Moses's Time By the Records of the Heathen.]. [E's brack] Many particulars of Moses's life are related by several antient writers The eminent piety of the most antient Jews by Strabo and Justin divers actions of David and Solomon in the Phoenician annals some of the actions of Elijah by Menander and confess'd by Julian himself The history of Jonah under the name of Hercules by Lycophron & AEneas Gazaeus and the histories of following times by many more authors. Clarks Evid. of Nat. & Rev. Relig. p. 192. 193. Tatian in his book against the Greeks relates that amongst the Phoenicians flourished three antient historians Theodotus, Hysicrates, & Mochus, who all of them delivered in their histories, translated into Greek by Laetus, under which of the kings happen'd the rapture of Europa, the voyage of Maenelaus [MO 102 read - "Menelaus"] into Phenicia; and the league & friendship between Solomon & Hyram, when Hiram gave his daughter to Solomon & furnished him with timber for building the Temple & that the same is affirmed by Menander of Pergamus. Josephus lets us know that the annals of the Tyrians from the days of Abibalus & Hyram kings of Tyre were extant in his days, and that Menander of Pergamus translated them into Greek, and that Hyrams friendship to Solomon and assistance in building the Temple was mention'd in them, and that the Temple was founded in the 11 year of Hyram Newton's Chronology. p. 114. Diodorus saith in his 40 Book ""That in Egypt there were formerly multitudes of strangers of several nations who used foreign rites & ceremonies in worshipping the gods, for which they were expell'd [from (om. E.)] Egypt. & under Danaus, Cadmus, & other skillfull commanders, after great hardships, came into Greece, & other places; But the greatest part of them came into Judea, not far from Egypt, a country then uninhabited and desert, being conducted thither by one Moses a wise and valiant man, who after he had possess'd himself of the country, among other things built Jerusalem and the Temple."[E ?] Newtons Chronology. p. 204. Austin tells us that the common people of Afric being asked who they were replied Chanani, or Cananites & Procopius a Xtian historian tells us of two pillars in the west of Afric with inscriptions signifying that the people were Canaanites that fled from Joshua. Ibid. p.198.

¶""Many things concerning Joseph his character, conduct & management in Egypt are mention'd by Justin. Several particulars relating to the Israelites of old occur in their [xo c] <antient [c]> authors, as their going into Egypt & their coming out of it again /p. 47/ attested by Manetho, Berosus, Strabo, Justin & others: The dividing the red Sea for a passage for [xo c] <to [c]> them by Artapanus & Diodorus Siculus: Their travelling in the deserts of Arabia and coming to Mt Sinai by Justin: their being fed with manna in the wilderness by Artapanus, who says they lived there upon a certain snow which God rained from heaven. [E's] Besides what is afterwards taken notice of by the author As to Moses himself, his story is witnessed to and recorded, by Egyptian Phoenician Chaldean & Grecian writers Besides what is afterwards taken notice of by the<se [c]> authors there is a particular & remarkeable account of him by Artapanus & Numenius, as of his being taken out of the water, brought up at court working miracles, and being opposed before the king by certain magicians, called Jannes & Jambres who attempted to do the like &c-- There are divers other facts related in the Old Testament the memory whereof seems to have been preserved among the heathen, and which were probably referr'd to in their fables, as the story of Jephtha's daughter under the name of Iphigenia". L. Latham's marginal notes to Bennets Inspiration of the SS. p. 96. 97. See more particularly concerning the history of Moses SS No 432 B. 3. See also concerning Elijah Jonah &c. Miscell. No. 1015. [Both refs at end written in later, in smaller hand, and possibly about same time. MO. 102-104. 4-5 lines' space left at end for references.]

¶ 984. XTIAN RELIGION. EVIDENCES THAT THE WORLD OF Mankind cannot be much older than is represented in SS. ]. [E's brack.]

¶In Greece before the Phœnicians introduced the deifying dead men, the Greeks had a council of elders in every town for the government thereof, and a place where the elders & people worshipped their God with sacrifices: and when many of those towns for their common safety, united under a common council they erected a Prytaneum or court in one of the towns where the council and people met at certain times to consult their common safety and worship their common God with sacrifices and to buy & sell: The towns where the councils met the Greeks called , peoples or communities or corporation towns. And at length when many of these for their common safety united by consent under one common council, they erected a Prytaneum in one of the for the common council and people to meet in, and to consult & worship in & feast & buy & sell, and this they walled about for it s safety, and called [it (om. E.)] the city. and when these councils made war upon their neighbours they had a general commander to lead their armies & he became their king. So Thucidides tells us that under Cecrops and the antient kings, until Theseus, Attica was alwaies inhabited city by city each having magistrates and Prytanea: neither did they consult their king when there was no fear of danger, but each apart administred their own common wealth, and had their own council and even sometimes made war, as the Eleusinians with Eumolpus did against Erechtheus. But when Theseus a prudent & potent man obtain'd the kingdom, he took away the courts & magistrates of the other cities and made them all meet at one council & Prytaneum at Athens. Polemon as he is cited by Strabo, tells us that in this body of Attica there [were (mg. om. E.)] 170. and Philochorus relates that when Attica was infested by sea and land by the Cares and Baeoti Cecrops the first of any men reduced the multitude i.e. the 170 into 12 cities and that Theseus contracted these 12 cities into one which was Athens.

¶The original of the kingdom of the Argives was much after the same manner for Pausanias tells us that Pharoneus the son of Inachus, was the first who gathered into one community the Argives who 'till then were scatter'd & lived every where apart, and the place where they were first assembled was called Phoronicum the City of Phoroneus. And Strabo observes that Homer calls the places which he reckons up in Peloponnesus a few excepted not cities but regions, because each of them consisted of a convocation of many free towns out of which afterwards noble cities were built & frequented. So the Argives composed Mantinæa in Arcadia out of five towns & Tegæa out of nine and out of so many was Heræa built by Cleombrotus, or by Cleonymus. So also Egium was built out of seven or eight towns Patræ out of seven and Dyme out of eight, & so Elis was erected by the conflux of many towns into one city.

¶Pausanias tells us that the Arcadians accounted Pelasgus the first man, and that he was their first king, and taught the ignorant people to build houses for defending them selves from heat, and cold and rain and to make themselves garments of skins; & instead of herbs & roots which were sometimes noxious to eat the acorns of the beach tree, and that his son Lycaon built the oldest city in all Greece. he tells us also that in the days of Lelex the Spartans lived in villages apart. The Greeks therefore began to build houses in the days of Pelasgus the father of Lycaon 'till then they lived in woods and caves of the earth. The first houses were of clay, 'till the brothers Euryalus [Euryatus ?] & Hyperbius taught them to harden the clay into bricks & to build therewith

¶When Oenotrius the son of Lycaon carried a colony into Italy he found that country for the most part uninhabited, & where it was inhabited peopled but thinly: and seizing a part of it he built towns in the mountains little and numerous as above. These towns were without walls: but after this colony grew numerous & began to want room, They expell'd the Siculi, compass'd many cities with walls and became possess'd of all the territory between the two river [sic] Liris & Tibre. And it is to be understood that those cities had their councils & prytanea after the manner of the Greeks; For Dionysius tells us that the new kingdom of Rome, as Romulus left it, consisted of 30 courts or councils, in thirty towns each with the sacred fire kept in the prytaneum of the court, for the senators who met there to perform sacred rites, after the manner of the Greeks. but when Numa the successor of Romulus reigned, he leaving the several fires in their own courts instituted one common to them all at Rome, whence Rome was not a compleat city before the days of Numa.

¶When navigation was so far improved that the Phœnicians began to leave the sea-shore and sail through the Mediterranean by the help of the stars it may be presumed they began to discover the Islands of the Mediterranean, and for the sake of traffick to sail as far as Greece, and this was not long before they carried away Io the daughter of Inachus, from Argos. The Cares first infested the Greek seas with piracy, and then Minos the son of Europa got up a potent fleet, and sent out colonies; For Diodorus tells us that the Cyclades Islands, those near Crete, were at first desolate and uninhabited; But Minos having a potent fleet sent many colonies out of Crete and peopled many of them; and particularly that the Island Carpathus was first seiz'd by the soldiers of /p. 49/ Minos. Syme lay waste and desolate 'till Triops came thither with a colony und[er (om. E.)] Chthonius. Strongyle [MO: Strangyle] or Naxus was first inhabited by the Thracians in the days of Boreas a little before the Argonautick Expedition Samos was at first desert & inhabited only by a great multitude of terrible wild beasts 'till Macareus peopled it as he did also the islands Chius & Cos. Lesbos lay waste & desolate 'till Xanthus sail'd thither with a colony. Tenedos lay desolate 'till Tenes, a little before the Trojan War, sailed thither from Troas. Aristæus who married Autonoe the daughter of Cadmus carried a colony from Thebes into Cæa an island not inhabited before. The Island Rhodes was at first called Ophiusa being full of serpents before Phorbas, a prince of Argos went thither, and made it habitable by destroying the serpents, in memory of which he is delineated in the heavens in the constellation of Ophiuchus. The discovery of this & some other islands made a report that they rose out of the sea: in Asia Delos emersit & Hiera, & Anaphe & Rhodus saith Ammianus: & Pliny, Claræ Iampridem insulæ Delos & Rhodos memoriæ produntur enatæ, postea minores, ultra Melon Anaphe, inter Lemnum & Hellespontum nea, inter Lebedum & Teon Halone &c--.

¶Diodorus tells us also that the Seven Islands called Æolides between Italy & Sicily, were desert & uninhabited 'till Lipparus & Æolus a little before the Trojan War, went thither from Italy & peopled them, and that Malta and Ganlus or Gandus on the other side of Sicily were first peopled by Phœnicians and so was Madera without the straits: and Homer writes that Ulisses [sic] found the island Ogygia covered with wood, and uninhabited except by Calypso & her maids who lived in a cave without houses

¶The Sycaneans [MO: Sycareans] were reputed the first inhabitants of Sicily; and they built little villages or towns upon hills and every town had its own king; and by this means they spread over the country, before they formed themselves into larger governments with a common king. The first inhabitants of Crete, according to Diodorus were called Eteocretans; But whence they were and how they came thither is not said in history: Then sailed thither a colony of Pelasgians [? MO: Pelasgians] from Greece; and soon after Teutamus the grandfather of Minos, carried thither a colony of Dorians from Laconia, & from the territory of Olympia in Peloponnesus: and these several colonies spake several languages, and fed on the spontaneous fruits of the earth, and lived quietly in caves & huts, 'till the invention of iron tools in the days of Asterius the son of Teutamus, and at length were reduced into one kingdom, and one people by Minos, who was their first lawgiver, and built many towns & ships & introduced plowing & sowing. The Island of Cyprus was discovered by the Phenicians; for Eratosthenes tells us that “Cyprus was at first so overgrown with wood, that it could not be till'd, and that they first cut down the wood for the melting the copper & silver, and afterwards when they began to sail freely upon the Mediterranean, that is, presently after the Trojan War, they built ships & even navies of it; and when they could not thus destroy the wood, they gave every man leave to cut down what wood he pleased, and possess all the ground which he cleared of wood.” So also Europe at first abounded very much with woods one of which called the Hercinian, took up a great part of Germany, being full nine days journey broad, and above 40 long in Julius Caesar's days: and yet the Europeans had been cutting down their woods to make room /p. 50/ for mankind ever since the invention of iron tools in the days of Asterius & Minos.

¶All these footsteps there are of the first peopling of Europe and its islands by sea; before those days it seems to have been but thinly peopled, by those who wander'd without houses, sheltring themselves from rain & wild beasts in thickets & caves of the earth, such as were the caves in Mt Ida in Crete in which Minos was educated and buried; The Cave of Cacus, & the catacombs in Italy near Rome & Naples, afterwards turned into burying places; The Syringes and many other caves in the sides of the mountains of Egypt: The caves of the Troglodites between Egypt & the red Sea; & those of the Pharusii in Afric, mention'd by Strabo; and the caves & thickets & rocks, & high places & pits, in which the Israelites hid themselves from the Philistines in the days of Saul 1 Sam. 13. 6.

¶As to the people of Lybia in Afric Diodorus tells us that ""Uranus the father of Hyperion, & grandfather of Helius & Selene, was their first common king, & caused the people who 'till then wander'd up & down to dwell in towns." And Herodotus tells us that all media was peopled by , towns without walls 'till they revolted from the Assyrians which was about 267. years after the death of Solomon; and that after that revolt they set up a king over them, and built Ecbatane with walls for his seat, the first town which they wall'd about. and about 72 years after the death of Solomon Behaded [sic] King of Syria had 32 kings in his army against Ahab. And when Joshua conquer'd the land of Canaan, every city of the Cananites [sic] had its own king, like the cities of Europe, before they conquer'd one another; and one of these kings Adonibezek the king of Bezek had conquered seventy other kings a little before Judg. 1. 7. and therefore towns began to be built in that land not many ages before the days of Joshua; for the Patriarchs wander'd there in tents, & fed their flocks wherever they pleased. The fields of Phenicia not being yet fully appropriated for want of people

¶These footsteps there are of the first peopling of the earth by mankind not long before the days of Abraham: and of the overspreading with villages towns & cities, & their growing into kingdoms first smaller & then greater until the rise of the monarchies of Egypt, Assyria, Babilon, Media Persia Greece & Rome the first great empires on this side India. Abraham was the fifth from Peleg: so long were they of one language one society & one religion: and then they divided the earth being perhaps disturbed by the rebellion of Nimrod, & forced to leave off building the Tower of Babel: & from thence they spread themselves into the several countreys [sic] which fell to their shares, carrying along with them the laws customs & religion under which they had till then been educated & governed by Noah & his sons & grandsons: and these laws were handed down to Abraham Milchizedeck [sic] & Job, and their contemporaries & were for some time observed by the Judges of the eastern countreys: So Job tells us that adultery was an heinous crime

yea an iniquity to be punished by the judges Job. 31. 11. and of idolatry he saith If I beheld the sun when it shined &c--------This also were an iniquity to be punished by the judge, for I should have denied the God that is above. The nations of Canaan The worship of false gods seem [sic] to have been practiced in Chaldea & afterwards to have spread every way from thence.

¶The things that have been observed above of so late an original of letters Agriculture, navigation, music, arts & sciences, metals, smiths, & carpenters, towns & houses &c-- & that the earth so lately was so thinly peopled, & so overgrown with woods is an evidence that mankind, could not be much older than is represented in SS. See Newtons Chronology from p. 174. to p. 190.

¶That we can trace the state of the world of mankind in so many things to their beginning is an argument that the beginning of the world of mankind it self is not very far off. besides these things. The beginning of sailing out into the ocean in long ships by the stars may be traced to its beginning. And the beginning of letters in Europe the beginning of astronomy the first calculating eclipses first forming the sphre [sic; 1 or 2 more letters xo or blotted out] [MO 119; sphere] the finding of the length of the year to a greater & greater perfection the beginning of philosophy the first discovery of the bigger part of the face of the earth The invention of the mariners compass The invention of printing the invention of telescopes & [xo c] microscopes & [xo c] gun powder & innumerable inventions & improvements of latter ages: <& it may be shewn [c]> that all former ages of the world were totally destitute of [them] [c] [2/5 p. left blank at end.]

¶985. TORMENTS OF THE DAMNED. There was some image of the dismal fury of Gods wrath in the great violence of the waters of the flood pouring down out of heaven which rack'd the upper part of the face of the earth all in pieces as there are still abundant evidence [sic] by what now appears. tho' God through his mercifull care of the ark restrain'd this violence where that was. [finis]

¶ 986 REVEALED RELIGION. The only way (says Mr Locke) [paren. by c] as quoted by Mr. Shuckford in the Present State of the Republick of Letters Vol. 5. p.114. [encircled by c & om. fr. MO, as also "says Mr. Locke"] that reason can teach men to know God, must be from considering his works and if so his works must be first known & considered, before they can teach men to know the Author of them. It seems to be but a wild fancy that man was at first raised up in this world and left entirely to himself, to find out by his own natural powers and faculties, what was to be his duty & his business in it. If we could imagine the first men brought into the world in this manner, we must with Diodorus Siculus, concieve them for many ages to be but very poor sorry creatures. The invisible things of God are indeed to be understood by the things that are made; But men in this state would be for many generations considering the things of the world in lower views, in order to provide themselves the conveniences of life from them, before they would reflect upon them in such a manner, as should awaken up in their minds any thoughts of a God. and when they should come to consider things in such a light as to discover by them that there was a God; yet how long must it be before they can be imagined, is to have arrived at to such a thorough knowledge of the things of the world as to have just & true notions of him? we see in fact that when men first began to speculate, & reason about the things of the world, they reason'd & speculated very wrong In Egypt in Chaldea, in Persia, and in all other countreys false and ill grounded notions of the things which God had made, induced them to worship the creatures instead of the creatour: and that at times when other persons who had less philosophy, were professours of a truer theology. The descendants of Abraham were worshippers of the God of Heaven, when other nations whose great & wise men pretended to reason about the works of the creation, did in no wise rightly apprehend or acknowledge the Workmaster; But deemed either fire or the wind or the swift air, or the circle of the stars, or the violent water, or the lights of heaven, to be the gods which govern the world, being delighted with their beauty, or astonished at their power they took them for gods. In a word if we look over all the accounts we have of the several nations of the earth, and consider every thing that has been advanced by any, or all the philosophers; we can meet with nothing to induce us to think, that the first religion of the world was introduced by the use and direction of meer natural reason. But on the other hand all history both sacred and profane offers us various arguments to prove that God revealed to men in the first ages how he would be worshipped; But that when men instead of adhering to what had been revealed, came to lean to their own understandings, & to set up what they thought to be right, in the room of what God himself had directed, they lost & bewilder'd themselves in endless errours. This I am sensible is a subject that should be examin'd to the bottom; and I am /p. 53/ perswaded if it were the result of the enquiry would be this, that he that thinks to prove that the world ever did in fact by wisdom know God that any nation upon earth, or any set of men ever did, from the principles of reason only without any assistance from revelation find out the true nature and the true worship of the Deity, must find out some history of the world entirely different from all the accounts which the present sacred and profane prophane writers do give us; or his opinion must appear to be a meer guess, & conjecture of what is barely possible, but what all history assures us never was really done in the world. [finis] [MO, 168-170, §74. This seems mostly to be E's own reflection. There are almost no xos, but more punct suppl. by c. MO omits both references at beginning of the no, beginning: "The only way that reason can teach...."]

¶987. MISERY OF THE DAMNED. How the wicked are lost /mg./ entirely thrown away of God as to any regard to their wellfare. See those places that speak of the wickeds having no burial, being drawn & cast forth as the carcass of an ass. & the bad fish being cast away. being cast out as an abominable branch & cast into the fire & burn't chaff being thrown to the wind, & burn't in the fire. wicked being represented to the thorns & useless growth that is burnt in the fire Their being trodden under foot as the mire of the streets. the salt that has lost its savour is said to be cast forth as good for nothing & trodden under foot of men. That which bears briars & thorns is rejected & is nigh unto cursing whose end is to be burned. so it is said that they shall be chased out of the world. spued out. & their soul slung out as out of the middle of a sling . 1 Sam. 25. 29. He shall perish forever like his own dung [finis; is there a sermon on this theme? no]

¶988. TRINITY. That the beauty & loveliness of X consists in being anointed with the Holy Ghost, appears by Cant. 1. 3. Because of the savour of thy good ointments thy name is as ointment poured forth therefore do the virgins love thee [finis]

¶989. HUMILITY. What an external behaviour & appearance it has a tendency to]. [E's] Ps. 2. 11. Serve the Lord with fear & rejoice with trembling. Isai 66. 2. To this man will I look even to him that is poor, & of a contrite spirit, & trembleth at my word 1 Kings 21. 27. Ahab went softly . & thereby, he had externally a humble behaviour. Philip. 2. 3. in lowliness of mind let each esteem others better than themselves Rom. 12. 10. in honour preferring one another 1 Pet. 5. 5. Ye all of you be subject one to another & be clothed with humility. 1. Pet. 2. 17 Honour all men. 2. Pet. 2. 10. They are not afraid to speak evil of dignities. 1. Pet. 3. 15. Be ready to give an answer ----with meekness & fear Rom. 13. 7 Fear to whom fear 2 Cor. 7. 15. Whilst he remembreth the obedience of you all how with fear & trembling you recieved him Eph. 6. 5. Servants be obedient to them which are your masters according to the flesh with fear & trembling. Philip. 2. 12. Work out your salva. with fear & trembling 1 Pet. 2. 18 Servants be subject to your masters with all fear 1. Pet. 3. 2. while they behold your chaste conversation coupled with fear. Rom. 11. 20. be not high minded but fear . 1 Tim. 2. 9. That women adorn themselves in modest apparel with shamefacedness & sobriety. v. 11. Let the women learn in silence with all subjection v. 12. But I suffer not a woman to teach or to usurp authority over the men but to be in silence. 1 Cor. 14. 34. Let your women keep silence in the churches for it is not permitted unto them to speak, but they are commanded to be under obedience as saith also the law. v. 35. It is a shame for /p. 54/ for [sic] women to speak in the church Hosea 13. 1. When Ephraim spake trembling he exalted himself in Israel but when he offended in Baal he died Luke 14. 10. When thou art bidden go & sit down in the lowest room. Math 23. 6. 7 Ye love the uppermost rooms at feasts & the chief seats in the synagogues, & greetings in the markets & to be called of men Rabbi Rabbi. Jam. 1. 19. be ye swift to hear slow to speak --- v. 21. with meekness recieve the ingrafted word Lam. 3. <27.> 28. <It is good for a man to bear the yoke in his youth> He sitteth alone & keepeth silence because he hath born it upon him 2. Tim. 2. 24.25. And the servant of the Lord must not strive but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves. Math 6. 16.17.18. Be not as the hypocrites of a sad countenance---But anoint thine head &c-- Isai 57. 5. It is such a fast that I have chosen a day for a man to afflict his soul is it to bow down his head as a bulrush & to spread sackcloth & ashes under him. Zech. 13. 4. The false prophets wore a rough garment to decieve Colos. 2. 23. Which things indeed have a shew of wisdom in will-worship & humility & neglecting of the body not in any honour to the satisfying of the flesh Math 18. 3. Except ye be converted & become as little children &c-- v. 4. Whosoever therefore humbleth himself as this little child &c-- v. 10 Take heed ye despise not one of these little ones &c-- Ps 131. 1.2. My heart is not haughty nor my eyes lofty.---I behaved my self as a child --- my soul is even as a weaned child. [space on line]

¶The many texts against judging. Prov. 26. 12. Seest thou a man wise in his own conceit there is more hope of a fool than of him. Isai 5. 21. Wo to them that are wise in their own eyes & prudent in their own sight. Isai 65. 5. Which say Stand by thy self come not near to me for I am holier than thou. Luke 18. [sic] The Pharisees trusted in themselves that they were righteous & despised others They thanked God that they were not as other men. Rom. 2. 17.&c-- Thou makest thy boast of God & knowest his will & approvest the things that are more excellent & art confident that thou thy self, art a guide of the blind a light of them which are in darkness an instructor of the foolish a teacher of babes 1 Cor. 8. 2. If any man thinks he knoweth any thing he knoweth nothing yet as he ought to know. 1 Cor. 13. 4. Charity vaunteth not it self is not puffed up doth not behave it self unseemly Eph. 5. 21. submitting your selves one to another in the fear of God Jam 3. 1.2. Be not many masters. James & John were for calling for fire from heaven on the Samaritans because they would not recieve them into their villages but X rebuked 'em & told 'em they knew not what manner of spirit they were of. Rom 12. 18 if it be possible as much as lieth in you live peaceably with all men Philip. 4. 5. Let your moderation be known unto all men 1 Cor. 9. 19. For tho' I be free from all men yet I made my servant unto all that I might gain the more so v. 20. 21. 22. 1 Cor. 10. 32.33 Giving none offence neither to the Jews nor to the Gentiles nor to the church of God. Even as I please all men in all things not seeking mine own profit but the profit of many that they may be saved so Rom. 15. 2.3. Math 18. 15. If thy brother trespass against thee go and tell him his fault between thee & him alone 1 Cor. 3. 4. for while one saith I am of Paul & I of Apollos are ye not carnal 1 Thes. 4. 11. That ye study to be quiet & do your own business 1 Tim. 5. 13. They learn to be idle wandring about from house to house & not only idle but tattlers also and busy bodies speaking things which they ought not 2. Thes. 3. 11.12. For we hear that there are some, which walk among you disorderly, working not at all but are busy bodies Now them that are such we command & exhort by our Lord Jesus X, that with quietness they work & eat their own bread. Colos. 4. 5.6. Walk in wisdom towards those that are without---Let your speech be alwaies with grace season'd with /p. 55/ salt that ye may know how ye ought to answer every man. 1 Thes. 4. 11. That ye study to be quiet & to do your own business & to work with your own hands as we commanded you. Gen. 23. 11. 12. Abraham stood up & bowed himself to the people of the land. Gen. 33. 14. 15. Jacob bowed himself to the ground seven times until he came near his brother Esau Math 5. 47. If ye salute your brethren only what do ye more than others do not even the publicans so. Acts 26. 25 I am not mad most noble Festus. <Paul was gentle & sweet towards the rough soldiers that were for killing him. Act. 27.>

¶N.B. The instance of Abrahams bowing to the sons of Heth is a remarkeable instance of humble behaviour towards those that are out of X & that Abraham knew to [be (om. E.)] accursed, & therefore would by no means suffer his servant to take a wife to his son of them & Esaus wives being of them were such a grief of mind to Isaac & Rebekah. 2. The instance of <Jacobs> bowing & humbling himself so exceeding low before Esau is a remarkeable example of humble prudence to avoid persecution. 3. The instance of Joshua in the means he used to take Ai remarkeably condemns that proud rashness & presumption whence some from pretended faith in God neglect proper means & rush on without the exercise of their own prudence & condemn a guarding against future ill consequences as carnal prudence <So what policy does Jacob use to escape his brothers malice after [he (om. E.)] had been afraid of him & had been wresling with God for deliverance from him & had obtaind a promise from God, & God had appeard in the hosts of heaven to defend him.>

¶'Tis mention'd as an instance of the pride of the inhabitants of Jerusalem that they look'd upon the people of Sodom as despicable in comparison of them and worthy to be overlooked & disregarded by them Ezek. 16 56. For thy sister Sodom was not mention'd by thy mouth in the day of thy pride.

¶Silence is mentioned as a token of humility. Prov. 30, 32. Lam. 3. 28. Eccl. 5. 2. Jam. 1. 19. Swift to hear slow to speak, i.e slow to teach slow to offer religious teachings & admonitions &c-- for doubtless is implied that they should be slow to offer that [wwxo] that to others which they should be swift to hear from others, by the antithesis. <That humility tends to silence appears from the directions the apostle gives concerning women. They are enjoin'd silence only as that savours of humility.> An inclination to solitude rather than a forwards [sic] to shew one's self amongst others is a genuine fruit of humility. Lam. 3. 28. 29. See Math 12. 16.17. 18.

¶aptness in a childlike teachableness & flexibleness to take admonition Eccl. 4. 9.10. [finis; last item later]

¶990. THAT THE WORLD WILL COME TO AN END <see No 867.> As it is with the body of man its meat & its clothing perishes & is continually renewed & at last the body it self perishes the food that is taken down quickly perishes and is cast forth to the dunghill & there is a constant succession of new food . & its garments are worn out and new garments are put <on> one after another. at last the body it self that is thus fed and clothed wears out. So there is all reason to think it will be with the world it, [sic; mg] that needs nourishment the face of the earth continually needs a new supply of rain & also of nitrous parts by the snow & frost or by other means gradually drawn in from the atmosphere that it is encompassed with & of nourishment by falling leaves or rotting plants or otherwise to feed it the sea is constantly fed by rain & rivers to maintain it the earth in all parts has constant new supplies of water to maintain its fountains & streams that are as it were its arteries & veins The sun it self that nourished the whole planetary system is nourished by comets by new supplies by new supplies [sic] from time to time communi- /p. 56/ cated from them. & so the world is continually changing its garments as it were So the face of the earth is annually as it were clothed with new garments & is stripped naked in the winter. So the successive generations of inhabitants & successive kingdoms & empires & new states of things in the world are as it were new garments and as these wear out one after another so there is reason to think the world itself whose meat & clothing thus perishes will it self perish at last. <The body of man often lies down & sleeps & rises up again, but at last will lie down & rise no more so the world every year as it were perishes in the winter or sinks into an image of death as sleep is in the body of [mg; man (om. E.)] but it is renewed again in the spring but at last it will perish & rise no more> [finis]

¶991. PROGRESS OF THE WORK OF REDEMPTION. The race of mankind are like a tree that comes from one seed but runs out into many millions of branches these branches still multiplying each one to a multitude of branches. Some part of this tree is holy there is evermore a holy branch in the tree <that belongs to God which is called the branch of God's planting Isai 60. 21.> tho' sometimes it be but a little twig. in all its successive productions & multiplied ramifications there is an holy line of branches that do in some respect grow one out of another & commonly in the natural ramification or ordinary generation. & in other parts of the tree that are not actually holy branches, i.e those parts that are already actually put forth are not holy yet they have an holy or elect seed in them or an holy bud tho in some see [sic] deeply enfolded that tis a great way of [sic] from putting forth or unfolding there yet remains a great number of successions of germinations or ramifications before its turn comes to put forth. Those branches that had the holy seed in them have in past ages of the world been but few & all other branches but only those the great Husbandman cuts off from one age to another Thus in the old world the tree was grown very great & its branches were innumerable but all were cut off at once but one that one twig which alone had any of the holy seed in it. again the inhabitants of Sodom had none of the holy seed excepting Lot & his family therefore all the rest were utterly destroyed So of the children of Israel the families of Korah Dathan and Abiram had none of the holy seed & they were all destroyed So the nation of the Amalekites tho they were the posterity of Abraham yet had none of the holy seed & so that nation was blotted out from under heaven & so it was with most of the families of the nations of Canaan <God destroyed their fruit from above and their roots from beneath as it is said Amos. 2. 9.> & with the bigger part of the tribe of Benjamin & so it was afterwards with the nations destroyed by the Assyrian and Babilonian monarchs There was only a remnant left those parts of those nations that had the holy seed in them that were afterwards to put forth in the primitive ages of the Xtain church or in the happy days after the fall of AntiX. Thus we find that with the threatnings or denunciations of destruction on those nations by the prophets there is often mention of a remnant that shall be left that shall be for the Lord So of Ethiopia Isai 18. 7. & of Egypt chap. 19. 18 &c-- & even of Assyria too v. 23.24.25. & so of Tyre. Isai 23. 18. so in the destruction of Israel & Judah by the Assyrians & Chaldeans <by Salmanassar Sennacherib Nebuchadnezzar &c--> many families in Israel were cut off & great part of the nation & only a remnant was spared only those branches that had the holy seed. Isai 6. 12.13. /p. 57/ And the Lord have removed men far away, & there be a great forsaking in the midst of the land. But yet in it shall be a tenth and it shall return & shall be eaten as a teil tree & as an oak whose substance is in them when they cast their leaves So the holy seed shall be the substance thereof. the holy seed was what preserved the tree from being utterly destroyed & only that remnant of the tree was left that [had (om. E.)] the holy seed in it so likewise was it from time to time with respect to other nations. The remnant of the Jews that escaped after Rabshakeh had wasted the countrey is compared to the remnant of a plant that was almost destroyed & that remnant is spoken as being holy to God Isai 37. 31.32. And the remnant that is escaped of the house of Judah shall again take root downward and bear fruit upward For out of Jerusalem shall go forth a remnant & they that escape out of Mt. Zion. The zeal of the Lord of hosts shall do this. In the terrible destructions of nations that were afterwards in the vast revolutions that introduced the four successive monarchies of the earth there [were (om. E.)] great loppings of branches & those parts of the tree only were left that contain'd the holy seed many of which were caused to put forth afterwards in the apostles times and following ages & others of which remain yet to be brought forth and with regard to the Jewish nation it was terribly lop'd by Antiochus Epiphanes & others before X came. but the most dreadfull lopping of branches of this part of the tree that ever was was in the war they had with the Romans at the time of the destruction of Jerusalem by them The destruction went on as if all would be destroyed & if the days had not been shortend every branch would have been lop'd off there would not have been one left but yet those branches were left that [had (om. E.)] the elect seed in them, that were to be called & brought home to [Christ in the (suppl. D)] latter [days (D; om. E.)] when the times of the Gentiles shall be fulfilled & for these elects sake those days were shortend and those branches spared agreable to Math 24. 22. & Mark 13. 20. & since those times as many new branches have sprouted out in that nation many buds have germination [sic] that were beside the holy elect line & had not the elect seed in them so they have from time to time been lop'd off & have perished in the terrible destructions that have been of that nation from age to age . & so since the days of the infancy of the Xtian chh there have from time to time terrible destructions of nations. These have been only the lopping off the branches that had not the holy seed <There has of late been a dreadfull wasting of the remnant of nations of America. but there is a remnant left which it is to be hoped have the holy seed in them.> & there remains yet a more dreadfull destruction of men than has perhaps has [sic] ever yet been since the flood which is spoken <of> Rev. 19. at the latter end Just before the setting up of Xs kingdom through the earth . which will be greatest & chief pruning the tree to prepare the way & make room for the great & principal putting forth of the elect seed the holy bud that had been preserv'd in the tree by the special care of providence from the beginning of the world & that had lain hid in the branches of the tree through all ages being reserved for this appointed time for their germination & then the tree shall be abundantly waterd by the showers of heaven . & the holy seed shall flourish as the grass of the earth they shall spring up as among the grass and as willows by the wa- /p. 58/ ter courses the tree shall blossom abundantly & the fruit of it shall shake like Lebanon. God will be as the dew unto Israel & he shall grow as the lily & cast forth his roots as Lebanon his branches shall spread & his beauty shall be as the olive tree & his smell as Lebanon They that dwell under his shadow shall return. they shall revive as the corn and grow as the vine & the scent thereof shall be as the wine of Lebanon & the righteous shall flourish <as a branch. Prov. 11. 28. Then the branch of Gods planting shall grow & a little one become a thousand. Isai 60. 21.22.>

¶Thus we see how God from age to age lops off other branches that put forth from the tree beside the elect line & that have not in them the holy seed to be the substance & preservation of them & only those branches are left wherein is this holy seed. And 'tis this holy seed which is Gods part the first fruits to God & the Lamb that upholds the world and keeps it in being. When once all this fruit is brought forth and ripen'd the world will come to an end.

¶In this tree there is one branch or twig that is called by way of eminency in SS THE BRANCH. or the twig as the word sometimes used in SS more properly signifies. this is eminently the holy seed or bud that lay hid in the tree for four thousand years & upheld in a certain line or succession of branches before it put forth . it is called The Branch because it was infinitely of the greatest value in the sight of [God (om. E.)] & it was that branch that vertually comprehended all the rest it is the life & seed & root of the rest all are ingrafted into it whereby they have life & holiness all are united by a divine union to it & are holy branches no other wise than as branches growing out of this Branch or as parts & members of it God through all that four thousand years before this Branch put forth took great & extraordinary care of that part of the tree in which it lay hid he once destroyed the whole when become a great tree that fill'd the world with branches but only one twig that this holy seed in it & then the tree sprouted again & many branches grew out of it he separated that twig that had this eminent seed in it in the call of Abraham & took great & distinguishing care of that nation that was the branch of mankind that contain'd <the holy seed. This was the vine God brought out of Egypt, & cast out the heathen before it & planted it & the Branch which God made strong for himself. Ps. 80. 8--15> from age to age wonderfully distinguishing it from all other nations And since this Branch has sprouted & has been cut off G. has taken it & planted it in the mountain of the height of Israel & caused it to flourish and bring forth numerous branches & overspread great part of the world and will cause its branches to fill the whole world & will lop off all other branches

¶God commonly prunes the tree very much by lopping off many branches just before any remarkeable putting forth & flourishing of the holy seed in a great number of buds & branches to make room for these holy branches to purge the tree & the better to fit it to bear much fruit. Hence commonly those that are the subjects of remarkably great spiritual mercies a distinguishing shower of divine blessing are a remnant after a great destruction the /p. 59/ remnant of the tree after a great cutting off & casting away of reprobate branches So those of the congregation of Israel that found grace in the wilderness were those that were left of the sword Jer. 31. 2. Thus saith the Lord, The people which were left of the sword found grace in the wilderness even Israel when I went to cause him to rest God spent much time in pruning the tree of its corrupt reprobate branches in the wilderness by one blow after another before he planted it in the holy land so after the destruction of the antient inhabitants of Canaan the Gibeonites that were the remnant of the Amorites were converted to the true religion 2. Sam. 21. 2. Now the Gibeonites were not of the children of Israel but of the remnant of the Amorites So after a great destruction /mg/ So after a great destruction of the Jews only a remnant returned from captivity in Cyrus's time & obtaind great mercy agreable to many Scriptures 2 King. 19. 31. Isai 37. 21. & 32. Ezra. 3. 8. Isai 7. 3. Jer. 23. 3. & many other places So the glorious work of God in calling the Gentiles both in the apostles days & also after the fall of AntiX is towards a remnant after a great destruction of nations Zech. 14. 16. And it shall come to pass that every one that is left of all the nations which came against Jerusalem shall go up from year to year to worship the King the Lord of hosts and to keep the feast of tabernacles Isai 45. 20. Assemble your selves and come draw near together ye that are escaped of the nations . They have no knowledge that set up the wood of their graven image. so the calling of the Jews that we are expecting will be of a remnant Isai 11. 3. & 16.

¶When there was a great reformation in Hezekiah's time it was a mercy bestowed on the remnant that was escaped out of the hands of the kings of Assyria 2. Chron. 30. 6. So the posts went with the letters from the king and his princes throughout all Israel and Judah and according to the commandment of the king saying Ye children of Israel turn again unto the Lord God of Abraham Isaac & Israel & he will return to the remnant of you that are escaped out of the hands of the kings of Assyria

¶This remnant that is left is in SS. compared to the remnant of a tree the few remaining branches after it has been very much lop'd or the few remaining berries after its fruits have been shaken off. Isai 17. 6.7. Yet gleaning grapes shall be left in it, as the shaking of an olive tree two or three berries in the top of the uppermost bough four or five in the outmost fruitfull branches thereof, saith the Lord God of Israel At that day shall a man look to his Maker and his eyes shall have respect to the Holy One of Israel. & v. 9 In that day shall his strong cities be as a forsaken bough, and an uppermost branch, which they left. so Isai 6. 13.

¶So when a people or a family is destroyed without [remnant (D; om. E.)] it is in SS. compared to utterly destroying a tree or plant root & branches Isai 9. 14. Therefore the Lord will cut off from Israel Therefore the Lord will cut off from Israel [sic] head & tail branch & rush in one day. Job. 18. 16.17.18.19. His roots shall be dried up beneath and above shall his branch be cut off. his remembranch [sic] shall perish from the earth, and he shall have no name in the street. He shall be driven from light into darkness & chased out of the world. He shall neither have son nor nephew among his peo- /p. 60/ ple nor any remaining in his dwellings. Mal. 4. 1. all that do wickedly shall be as stubble, & the day that cometh shall burn them up saith the Lord of hosts that it shall have neither root nor branch <see also Isai 14. 22 & v. 30.> [So destroying a nation & yet leaving some branches is compared to pruning a tree Isai. 18. 5. For afore the harvest when the bud is perfect and the sowre grape is ripening in the flower he shall both cut off the sprigs with pruning hooks & take away & cut down the branches together with the two following verses] [E's bracks.] so destroying judgments which God brings on nations are very often represented by destroying a plant or tree or cutting off its branches See concordance under the words Branch & branches

¶Because the holy seed that is in a nation is its greatest preservative & that which effectually secures it & all the world from utter destruction therefore the future flourishing of this holy seed in a nation & especially the future birth of X who is by way of eminency THE BRANCH is mentiond as a sign of preservation of a nation in great danger as Isai. 7. 14. & Isai 37. 31. 32. [finis; c 1/3 p. blank before next.]

¶992. add this to 970. TRINITY. TRADITIONS OF the Heathen concerning it. Note that the following things are taken out of Basnages History of the Jews Book 4. Chap. 3d & 4. as being mentiond by him as what Dr. Cudworth has observed. Moderatus assures us that the Pythagoreans admitted a First Unity which is above all beings whatsoever. & a Second Unity which was intelligent and the Idea of all things & a Third Unity which was physical, the soul of every thing, & which participated of the first & second unity.

¶Plato as well as the Pythagoreans distinguished two sorts of gods: some were eternal & intelligible above the world; others were begotten, sensible & spread abroad in the world. He observed in the first order three hypostases . The Being, The Word, & the Spirit or Soul. He ascribed to that hypostasis that he called the understanding an ineffable & eternal generation. He asserted that these hypostases did necessarily exist & were infinite & almighty & called all three one God. The Platonists called the second apostasis [sic] The Word or the Reason the Understanding, Wisdom, Knowledge &c-- /p. 61/ Plato maintain'd that the first hypostasis begat the second & the second the third & asserted that they were of the same nature & that they necessarily existed & that the first cannot be without the second nor the second without the third, and attributed to these three hypostases the creation of all things. Plotin speaks often of that God who is all in all & fills the universe. He affirms that there is nothing between these hypostases; & that they are only distinguished because one is after another & that one begat & the other was begotten. The first principle the Platonists said was before all. They thought the ideas began to be unfolded in the second principle, & distinguished there, & therefore they called it Reason & Wisdom & said that it was All. Lastly the third hypostasis gives being to things which were but vertually in the first and begun to unfold themselves in the second & therefore they said it was One & all. One was the infinite Power the other that Wisdom which gave an Idea of productions & the third really produced them. One was a simple light above all essence and all understanding: the second was Wisdom & Reason, and the third was alwaies acting & in motion. The first was immoveable, as the King of all things ought to be who commands without working himself. The second tho immoveable in its nature, yet had some action since he framed the plan of the world, & the third put it in execution. It was this last principle which they called Venus or Love, because from this spring, which emptied it self all manner of goods & creatures flowed. The Platonists supposed the third hypostasis to be the soul of the world. Marcilius Facinus [sic] explains the subordination of the hypostases by comparing them to what is in the sun viz substance its essential light, that which comes from it splendour or brightness, & heat. The first is the unity & goodness of the sovereign Being, the light which proceeds from that light is the intellect or understanding, after this archetype of the world follows the soul of the world, which is as the brightness that shoots & darts from the light. He affirms that this was the opinion of Plato & his school. The Platonists said that the intellect was the echo of the divine voice, his image that it bore his character, & often make use of the comparison of the wax, on which they impress his seal his arms & his image. & said that they saw the sovereig[n] Being in the second hypostasis as in a mirrour. They held that it was almost impossible for the human mind to know the first principle. But the second is a world intellectual which includes the plan of all that can be produced. There have been great eulogies given to this eternal Intellect. Porphiry quite stunn'd Cyril of Alexandria, and made him believe that he had been speaking of the eternal generation of Jesus X when he had said ""that the first principle had produced an eternal intellect inconcievable to man, that subsists by himself, in whom are all things, who came out from the Deity, who shone forth before all ages, who begat himself, who is his proper Father, who is eternal before all time, for there was no /p. 62/ time when he first appeared. It was not by any command, or even by any act of the will, that the Deity brought him forth, but by a necessary emanation." All the Platonists supposed the third principle the soul of the world & called it Venus or Love. ""That Plato comes forth and appears here, cry'd a divine of the fifth age (Claud. Mamert. de Staty [sic] animae) Tis a wonderfull thing that so many ages before the lying in of the virgin, and the incarnation of a God; long before the Trinity of Persons in one sole Essence had been preach'd to the nations, he had by a bold step, by a happy genius, & an inimitable style, spoken of God the Father, of the Word of the Father who was his council, & the Love of both the one and the other, that he made one sole Deity that was eternal, undivided & sovereign." That love of which he made the third principle, was the soul of the world, the Love or Venus of the Platonists. There was discover'd among the philosophers a sovereign being, an eternal wisdom, to which they gave the same name of Word or Reason, which St John hath applied to the Son of God. To conclude they own'd a Spirit, a soul of the world.

¶Chalcidius to Timaeus says, ""That the Reason of God is that God who has a regard to human affairs, & who is the Cause of mens living well & happily, if they do not neglect the gift of God bestowed on them by the most high God Grotius De verit. B. 1. sect. 16. notes. See Bp. kidders Dem Part 3. p. 112 & p. 122---125. See Miscell. B. 9. P 867 & 868. [finis; last ¶ consists of three sep. additions made later in space left at end of No.]

¶993. THE WORK OF REDEMPTION. The greatest work of G. & the end of all other works. & all Gods DEGREES containd in the Covenant of REDEMPTION. Therefore it is that Gods decrees are commonly in SS. called his counsels, because they belong to that agreement which the persons of the Trinity came into from eternal [sic] by as it were by mutual consultation & covenant. To represent this manner of Gods determining things it is represented as tho God when about to create man the principal subject of this agreement said after the manner of a determination by consultation Come let us make man, &c-- [finis]

¶994. CONFIRMATION OF THE ANGELS. One trial of the obedience of the angels before Xs exaltation was that 'till then they were in a great measure kept in the dark as to Gods drift & aim in those great works of God in which they were employed as his ministers from age to age. The grand design & scheme of infinite wisdom in the successive operations of his hands & dispensations of his providence from one age to another was not open'd to them till Xs exaltation. as appears by Eph. 3. 9. 10. So the obedience of Gods church which in its minority was tried by prescribing them a manifold and burdensom ceremonial service that they did not know the meaning or design of [finis]

¶995. HELL TORMENTS. The utter sinking of the soul in its amazement & overbearing distress in hell & its being crushed as it were & quite destroyed, is livelily represented in Ps. 73. 19. by their being utterly consumed with terrours. [finis]

¶ 996. <see 856 B 3> HOW WE ARE JUSTIFIED BY WORKS. The Apostle James says Jam. 2. 22. Seest thou how faith wrought with his works and by works was faith made perfect i.e. our act of accepting of & /p. 63/ closing with X is compleated by doing it practically as well as in heart and <thus [c]> the condition of justification is fulfilled & finished. For the Apostle speaks of faiths being made perfect as the condition of justification This appears by taking in the foregoing & following verse Was not Abraham our Father justified by works when he had offered Isaac his son upon the altar Seest thou how faith wrought ( or coopera[ted)] [c] with his works (i.e evidently cooperated with his works in its influence to his justification) & by works was faith made perfect And the SS. was fulfilled Abraham believed God & it was accounted to him for righteousness Here the meaning most evidently must be that faith was made perfect by works in that thing viz [xo E] by which that SS. was fulfilled, or in that operation or effect of Abrahams faith that that SS. speaks of or by which <the [c]> SS. is verified viz. Abraham being accepted as righteous Abrahams faith cooperated with his works in fulfilling that effect that the SS speaks of when it says Abraham believed God & it was accounted to him for righteousness.

¶Our act of closing with & accepting of X is not in all respects compleated by our accepted [xo c] <ing [c]> him with our hearts 'till we have done it practically too & so have acepted him with the whole man soul spirit & body. the work of regeneration is of the whole man we put off the old man & put on the new man & the work of sanctification when compleat is of the whole man. & so the act of closing with X is when compleat not only acepting of X with the whole soul but with the whole man & by giving up all to X & offering our bodies as well as souls a living sacrifice holy & ac [xo E]

¶As if X were here on earth as once he was & should call us to leave all & come to him to be with him as he did Mathew when he sat at the receit of custom & should promise us that if we did so we should have eternal life. The promise in such a case would be made with as much freedom as it is now and if the gift should be bestowd on the fulfillmt of such a condition it would be fulfill'd with the same free grace that it is now. But in such a case the performance of the condition of eternal life would not properly <be [c]> made [xo E] compleated or made perfect (as the Apostles [sic] James expresses it) till we had actually left all & come to X not only till we had consented to do it but till we had done it. Indeed as soon as we had done it in our hearts the first moment our hearts had consented we should be entitled in some sense but we should not look on <the [c]> <fulfillment of> [E] the condition as being <complete> [c] all respected, [xo c] till we had also actually done it.

¶As the young man in the gospel who came to X to enquire what he should do that he might have eternal life and X bid him forsake all that he had & come & follow him & on that condition promised him eternal life if he had then complied the fulfillment of the condition would have been begun as soon as his heart had complied but /p. 64/ the fulfillment of the condition of the promise would not have been made perfect 'till he had actually done it So by Xtian practice a man actually as well as in his consent leaves all & comes to Christ & acepts of him & so our faith the condition of justification is made perfect.

¶So by the [xo E] practice of [xo c] repentance, as the condition of remission of sins, is made perfect. he that is in his heart sensible of his sin & confesses his sin in him the condition is begun but tis by forsaking of sin that it is made perfect as the condition of finding mercy. He that confesses & forsakes his sin shall find mercy [finis]

¶997. ORIGINAL SIN. IMPUTATION OF ADAMS SIN It was exceeding proper and agreable to the state of mankind that were to be propagated in the way of generation that one head should be appointed to stand for all. For by reason of this manner of their coming into existence & coming to their perfect or adult state all the rest of mankind would be much less fit to stand for themselves than their first father to stand for them being a great while in a state of childhood. It was from this consideration an act of wisdom & goodness in God to appoint the common father of mankind to stand for them who was much more likely to stand on account of his personal qualifications than they in their childhood [finis]

¶998. JUDGING, CENSURING. 'Tis very manifest that searching the heart so often spoken of as God's prerogative is a knowledge of the state of mens hearts with regard to their sincerity in godliness by Joh. 2. 23.24.25 Now when he was at Jerusalem at the Passover in the feast day many believed in his name when they saw the miracles which he did. But Jesus did not commit himself unto them because he knew all men, and needed not that any should testify of man For he knew what was in man. [finis]

¶999. TIME OF GOOD FRAMES & COMFORTS is no rule to determine that we are not in errour in what we practice at that time yea tho' that judgment & practice be made by the spirit of that good frame & truly gracious exercise of heart This is exceeding manifest, by Rom. 14. 6. He that eateth eateth to the Lord and giveth God thanks. And he that eateth not to the Lord he eateth not, and giveth God thanks. By this it is exceeding evident that there may be true exercises of grace acting from a true respect to the Lord and particularly a true thankfullness that may be founded on an errour that which is not agreable to the truth & that the erroneous practice founded on that errour may be the occasion of those true & holy exercises which are from the Spirit of G. & if so tis too much for us to determine to how great a degree that holy exercise may be that is occasiond by this erroneous practice. [finis] [N.B. Throughout this No., "found" is reg. written "fond". This shd. help in some previous diffic. readings. Also, an "at" wr. ident. w. "of". This No. is copied in A under "Signs of Godliness."]

¶1000. JUDGING DISCERNING others] [E's bracks.] Blossoms may look fair and not only so but smell sweet send forth an pleasant odour & yet come to nothing. it is the fruit therefore & neither leaves nor blossoms is that by which we must judge of the tree. So persons talk & profession m about things of religion may appear fair & may be exceeding savoury and the saints may think they talk feeling [sic] they may relish their talk may imagine they percieve a divine savour in it, as David did in Achitophels (as he says We took sweet counsel together) & yet all may prove nothing. [finis] [This No. cited in Affections Notebook No. 7, p. 19, and is largely reproduced in Affections, Part II, no-sign XII (c. middle); idea also referred to in Preface to the Affections.]

¶1001. HUMILIATION. That humiliation wherein persons are fully convinced of the evil of sin and of its desert of that punishment that God has threatend does properly belong to repentance for the remission of sins. For confession of sin from time to time is spoken of as what belongs to repentance but this belongs to confession of sin Confession of sin is nothing but an expression of this sense & conviction 'tis the essence of true sincere confession the confession of the heart is nothing else but this conviction, joined with an answerable submissive application of the heart to God & looking to him for free & meer mercy. See Levit 26. 40.41.42. & Num 5. 6.7. Ps. 51. 2.3.4. Lam. 1. 18 Dan. 9. 7. with context Luke 15. 18.19.20 [finis]

¶ 1002. XTIAN RELIGION. CHRIST a person sent from God & the True Messiah. 'Tis remarkeable that it should be ordered in providence not only that the custom of sacrificing should wholly cease among the Jews since the sacrifice of X has been offered But also that it should be ordered that since that time this custom has gradually dwindled away & ceased among almost all heathen nations tho' it was so universal before that there was no nation among whom the custom had not prevailed & been established time out of mind. Mr Charnock [MO, 120 has Chamock], speaking of this custom. vol. 2. of his works. p. 12. ""This tradition hath been superannuated & laid aside in most parts of the world." [MO, 119-120, §58. Middle recto p. Writing along here rather hasty and careless.]

¶1003. INFUSED GRACE. Among the creatures in this lower creation the soul of man is by far the most glorious piece of divine workmanship. And therefore it was seen fit by the Creatour & Governour of the world that however second causes should be improved in the production of meaner creatures yet this which is the chief & most noble of all and the crown & end of all the rest <the life & soul & glory of man that is the head of the lower creation> should be reserved to be the more immediate work of his own hands & to be communicated directly from him without the intervention of instruments or honouring second causes so much as to improve 'em in bringing to pass so noble an effect And therefore the Apostle observes that tho' earthly fathers are the fathers of our flesh yet God is the Father of spirits Heb. 12. 9. & God is once and again called the God of the spirits of all flesh Num. 16. 22. & 27. 16. And in Eccles. 12. 7. God is represented as having immediately given or imparted the soul to the body as in that respect differing from the body that is of preexistent matter ""Then shall the dust return to the earth as it was and the spirit shall return unto God who gave it. And 'tis mention'd in Zech. /p. 66/ 12. 1 as one of the glorious prerogatives of God that he is he that formeth the spirit of man within him.

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¶ and seeing it is thus how analogous hereto is it to suppose that however God has left meaner gifts qualifications & attainments in some measure in the hands of second causes that yet true vertue & holiness which is the highest & most noble of all the qualifications gifts & attainments of the reasonable creature & is the crown & glory of the human & that by which he is nearest to God and does partake of his image and nature & is the highest beauty & glory of the whole creation <& is as it were the life & soul of the soul, that is given in the new creation or new birth> should be what God don't leave to the power of second causes or honour any arm of flesh or created power or faculty to be the proper instrument of but that he should reserve it in his own hands to be impartly [sic] more immediately by hims. in the efficacious operation of his own Spirit.

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¶ And even in the first creation of man when his body was formed immediately by God not in a course of nature, or in the way of natural propagation yet the soul is represented as being in a higher more direct & immediate manner from God & so communicated that God did therein as it were communicate something of himself, something of his own Spirit of life or divine vital fullness. Gen. 2. 7. The Lord God formed man of the dust of the ground & breathed into his nostrils the breath of life and man became a living soul. And tho' there be no such thing as any immediate creation since the beginning of the world in any other kind unless perhaps in some rare instances of miracle yet in this kind of creation which is the greatest & most glorious being of the most perfect & exalted creature immediate creation is continued and is a thing that comes to pass in innumerable instances every day. [finis]

¶1004. ETERNITY OF HELL TORMENTS and HEAVENS BLESSEDNESS That the eternity of the future state of happiness & misery spoken of in SS. is a proper eternity absolutely excluding any end is most clearly manifest by Luke 20. 36. Neither can they die any more & other parallel places Rev. 21. 4. & there shall be no more death. The same may be argued from such texts Sin enterd into the world & death by sin -- By man came death by man also came the resurrection of the dead as in Adam all die so in X shall all be made alive. Together with what the SS reveals of Xs delivering us from the curse of the law and sin & its terrible consequences eternally & particularly from this consequence of death by a resurrection to eternal life. See also John. 6. Your fathers did eat manna in the wilderness and are dead he that eateth of this bread shall live forever This is the bread which cometh down from heaven that a man may eat thereof & not die. I am the living bread, which came down from heaven if any man will eat of this bread he shall live forever. v. 50, 51, 58. together with /mg./ with v. 33. For the bread of God is he which cometh down from heaven & giveth life unto the world & 39. 4. And this is the Fathers will which hath sent me that of all which he hath given me I should loose nothing but should raise it up again at the last day & this is the will of him that sent me that every one that seeth the Son & believeth on him may have everlasting life and I will raise him up at the last day. Joh. 8 51. Verily verily I say unto you if a man /p. 67/ keep my saying he shall never see death <together with the two following verses> & chap. 11. 25. 26. Jesus said unto her I am the resurrection & the life He that believeth in me tho' he were dead yet shall he live And whosoever liveth & believeth in me shall never die 2. Tim. 1. 10. Who hath abolished death & brought life & immortality to light through the gospel 1 Cor. 15. 26. The last enemy that shall be destroyed is death. v. 54. death is swallowed up in victory [finis]

¶ 1005. CHRIST'S SUFFERING THE WRATH OF GOD for the sins of men. SATISFACTION. WISD. OF G. IN THE W. OF RED. Christ suffered the wrath of God for mens sins in such a way as he was capable of being an infinitely holy person who knew that God was not angry with him personally knew that God did not hate him but infinitely loved him . The wicked in hell will suffer the wrath <of God [c]> as they will have the sense & knowledge & sight of God's anger with them [xo E] infinite displeasure towards them & hatred of them but this was impossible in Jesus Christ. Christ therefore could bear the wrath of <God> in no other but these two ways

¶I. <First> [xo c] In having a great & clear sight of the infinite wrath of God against the sins of men, & the punishment they had deserved This it was most fit that he should have at the time when he was suffering in their stead & paying their ransom to deliver them from that wrath & punishment. That he might know what he did that he might act understandingly fully so [xo c] at the time when he made expiation & paid a ransom for sinners to redeem 'em from hell it was requisite that at that time he should have a clear sight of two things viz. of the dreadfull evil & odiousness of that sin that he suffered for that he might know how much it deserved that punishment that it might be real and actual grace in him that he understood & suffered such things for those that were so unworthy & so hatefull which it could not be if he did not know how unworthy they were & [xo c] Secondly it was requisite he should also have a clear sight of the dreadfullness of the punishment that he suffered to deliver 'em from otherwise he would not know how great a benefit he vouchsafed em in redeeming them from this punishment & so it could not be actual grace in him to bestow so great a benefit upon them because to [xo c] <as [c]> in the time in [xo E] <that [c]> he gave [xo E] bestowed <would not have [c]> he knew <n [c]> not [xo c] how much <he bestowed, [c]> but <would have [c]> acted blindfold in giving so much. Therefore X doubtless actually had a clear view of both these in the time of his last sufferings every thing in the circumstances of his last suffering concurr'd to give him a great & full sight of the former viz the evil & hatefull nature of the sin of men For its odious & malignant <nature [c]> never appeared so much in its own proper colours as it did in that act of murdering the Son of God & <in [c]> exercising such comtempt & cruelty towards him. & so [xo c] likewise every thing in the circumstances of his last sufferings tended to give him a great view of the dreadfull punishment of sin for [xo E] the sight of the evil of sin tended to this and <the [c]> enduring <of [c]> temporal death that is a great image of eternal death especially under such circumstances with such extreme pain God<'s [c]> hiding his face his dying a death that by God's appointment was an accursed death, having a sight of <the malice & triumph of [c]> devils & [xo c] & being forsook [xo c] <forsaken [c]> of all [xo E] <his [c]> friends /p. 68/ &c-- & [xo c] as God ordered external circumstances to help forward this purpose so there is all reason to think that his own influences on Xs mind were agreable hereto his Spirit acting with his providence to give him a full view of those things. Now the clear view of each of these much of necessity be inexpressibly terrible to [wwxo] to the man X Jesus. his having so great an actual view of sin & its hatefullness was an idea infinitely disagreable to the holy nature of X & therefore unless balanced with an equal sight of good that comes by this evil must cause xx [xo E] <have been [c]> an immensely disagreable sensation in Xs soul or which is the same thing immense suffering but that equally clear idea of good to counterballance <the evil of sin [c]> was not given at that time because G forsook X & hid himself from him & witheld comfortable influences or the clear ideas of pleasant objects. Thus X bare [sic] our sins God laid on him the iniquities of us all & he bare the burden of 'em & so his bearing the burthen [sic] of our sins may be considerd as something diverse from his suffering Gods wrath for his suffering wrath consisted more in the sense he had of the other thing viz. the dreadfullness of the punishment of sin or the dreadfullness of God's wrath inflicted for it. So that [xo E] Thus X was tormented not only in the fire of Gods wrath but in the fire of our sins & our sins were his tormenters the evil & malignant nature of sin was what X bare immediately & [xo E] as well as more remotely in bearing the consequences of it

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¶And as the clear view of sin in its hatefullness necessarily brought great suffering on the holy soul of X so also did the view of its punishmt for both the evil of sin & the evil of punishment are infinite evils & both infinitely disagreable to Xs nature the former to his holy nature or his nature as holy [xo c] <God; [c]> the last to his human nature or to his nature as man . Such is human nature that a great & clear idea & full idea of suffering without some other pleasant & sweet idea fully to balance it brings suffering as appears from the nature of all spiritual ideas they are repetitions (in a degree at least) of the thing <s themselves of which [c]> itself [xo c] they are ideas of [xo c]. & [xo c] therefore if X had had a perfectly clear & full idea of what the damned suffer in hell the suffering he would have had in the meer presence of that idea would have been perfectly equal to the thing it self if there had been no idea in X in any degree to balance it such as some knowledge of the love of God of a future reward future salvation of his elect &c.----- but pleasant ideas in their clearness being in a great measure witholden [-en by c] by reason of Gods hiding his face hence the awfull ideas of the eternal death his elect people deserved & <of [c]> that dismal wrath of God, of consequence filld the soul of X with an inexpressible gloom Tho' X knew the love of God

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¶ Note this Xs [sic] sufferd that the damned in hell don't suffer for they don't see the hatefull nature of sin they have no idea of sin in its self [sic?] that is infinitely disagreable to their nature as the idea of sin was to Xs holy nature tho' conscience in them be awaken'd to behold the dreadfull guilt & desert of sin.

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¶ to him, & knew that he should be sucessfull in those [xo c] <his [c]> sufferings yet when God forsook him those dismal views those gloomy ideas so fix'd his mind [xo E] & swallowed up his mind that tho' he had the habitual knowledge of these yet he could <not attend to them,> <he could [c]> have comparatively but little comfort & support from them for they could afford support no further than they were attended to or were in actual view.

¶Christ's great love & pity to the elect (that his offering up himself on the cross was the greatest act & fruit of & consequently which he was then in the highest exercise of) was [xo E] <was one source of his suffering. [c]> a strong exercise of love excites a lively idea of the object beloved And a strong exercise of pity excites of lively idea of the misery under which he pities them X <'s [c]> love then brought his elect infinitely near to him in that great act <& suffering> wherein he especially stood for them & was substituted in their stead & his love & pity fixed the idea of them in his mind as if he had really been they & fixed their calamity in his mind as tho' it really was his <a very strong & lively love and pity towards the miserable tends to make their case our own as in other respects so in this in particular <as [c]> it doth in our idea place us in their stead under their misery with a most lively feeling sense of that misery as it were feeling it for them & xxxxxx /mg./ actually suffering it in their stead by strong sympathy.

¶Coroll. 1. Hence we may see how the same things the same ideas that distressed the soul of X and brought <on [c]> his amazing sufferings engaged him to go through them it was ordered that the bitterness of the cup tho' exceeding dreadfull was of that nature, or consisted in that that the tasting of that bitterness was the thing that engaged <him [c]> to go on to drink up the cup and that as the bitterness of it arose from each of the foremention'd things. 1. As it arose from the clear idea he had then given him of the infinitely hatefull & dreadfull nature of sin The more lively this idea was the more dreadfull was it to the soul of X and yet the more lively his idea of the hatefullness & dreadfullness of sin was which consists in disobedience to God the more did it engage him not to disobey himself in neglecting to obey that great command he had recieved of his Father viz that he should drink this cup & <to [c]> go through those sufferings . The more he had a sense <of [c]> how dreadfull it is to contemn the authority of God & <to [c]> dishonour his holy name the more would he be engaged to remove & abolish this dishonour & to honour the authority of God himself <T [c]> the more he had a sense of th [xo E] <of [c]> what an odious & dreadfull thing sin was the more would his heart be engaged to do & suffer what was necessary to take away this odious dreadfull thing from those that his heart was united to in love viz. those that the Father had given him. 2. It was the lively exercise of love & pity to those that the Father had given him that was one thing that occasioned so lively a view of the punishment they had exposed themselves to whereby his soul was fill'd with a dismal <sense, [c]> & so <he [c]> suffered. but this lively love & pity at the same time engaged him to suffer for them to deliver them from their deserved punishment that he had an /p. 70/ idea of and as pity towards his elect excited a lively idea of their misery so on the other hand the increase of his idea of their misery excited strong exercises of pity & this pity engaged him still to endure those suffering in their stead.

¶Corol. 2. Hon [xo E] From what has been said we may learn how Christ was sanctified in his last sufferings. The suffering of <his [c]> soul in great part consisted in the great & dreadfull sense & idea that he then had given him of the dreadfull horrid odiousness of sin which was done by the Spirit of God but this could not be without a proportionable increase of his aversion & hatred to sin and consequently of his inclination to the contrary which is the same thing as an increase of the holiness of his nature. & [xo c] besides the immediate sight he had given him of the odious nature of sin he had also that great sight & that great experience of the bitter fruit & consequence of sin to confirm his enmity to it . & [xo c] moreover he was then in the exercise of his highest act of obedience or holiness which tending to increase the principle the bringing forth <of [c]> such great & abundant fruit tended to strengthen & increase the root. <Those last sufferings of X were in some respects like a fire, to refine the gold For tho' the furnace purged away no dross or filthiness yet it increased the preciousness of the gold it added to the finite holiness of the human nature of X.>

¶Hence X calls his offering up himself his sanctifying himself Joh. 17. 19. And for their sakes I sanctify my self that they also might be sanctified through the truth. Hence also he calls those last suffering [sic] a baptism that he was to be baptized with it was as a baptism to him in two respects as it purged him from imputed guilt and as it increased his holiness by the Spirit of God, that gave him those terrible but sanctifying views. & so this is one way in which the Captain of our salvation is made perfect by sufferings Heb. 2. 10. & 5. 9 & Luke 13. 32. Thus X before he was glorified was prepared for that high degree of glory & joy he was to be exalted to by being first sanctified in the furnace

¶II. Another way wherein it was possible that X should endure the wrath of God is to endure effects of that wrath all that he suffered was by the special ordering of God there was a very visible hand of God in letting men & devils loose <upon him [c]> at such a rate & in separating from him his own disciples Thus it pleased the Father to bruise him & put him to grief God dealt with him as if he had <been [c]> exceeding<ly [c]> angry with him & as <& [c]> as tho he had been the object of his dreadfull wrath this made all the sufferings of X the more terrible to him because they were from the hand of his Father whom he infinitely loved & whose infinite love he had had eternal experience of

¶And then [xo c] <Besides [c]> it was an effect of God's wrath that he forsook X. this caused X to cry out upon the cross once & again my God my God why hast thou forsaken me [E's line] This was infinitely terrible to X Christ's knowledge of the glory of the Father & his love to the Father & the sense & experience he had had of the worth of the Father's love to him made the witholding the pleasant ideas & manifestations of his Father's love as terrible to him as the sense & knowledge of his hatred is to the damned that have no knowledge of God's excellency no love to him nor any experience of the infinite sweetness of his love. [See No. 265. 516. & 664. B. 1 [E's brack.]

¶It was a special fruit of the wrath of God against our sins that he let loose <upon X [c]> the devil upon him [xo c] who has the power of death is God's executioner & the roring lion that devours the damned in hell Christ was given up to the devil /p. 71/ as his captive for a season this great [xo E] Antitype of Jonah was thrown to this great Leviathan to be swallowed as his prey The time of Xs sufferings was the hour when X [xo E] <the time [c]> of the prevalency of the power of the devil & [xo c] wherein X was deliverd up to that power as is implied in Luke 22. 53. <(quote) [c]> And therefore when Xs last sufferings were approaching X said Joh. 14. 30. The Prince of this world cometh . he was let loose to torment the soul of X with gloomy & dismal idea's he probably did his utmost to contribute to raise his idea's of the torments of hell [finis]

¶ 1006. <vid 547> IMMORTALITY OF THE SOUL. Some part of the world viz that which is the highest the head & the end of the rest must be of eternal duration . even the intelligent reasonable creatures. for if these creatures this head & end of all the rest of the creation comes to an end & is annihilated 'tis the same thing as if the whole were annihilated & if the world be of a temporal duration & then drops into nothing 'tis in vain i.e no end is obtain'd worthy of God . There is no body but what will own that if God had created the world & then it had drop'd into nothing the next minute it would have been in vain no end could be obtaind worthy of God & the only reason is because [xo c] <that [c]> the end would have been so small by reason of the small continuance of the good obtain'd by it <I [c]> it is infinitely little & so it is still infinitely little if it stands a million of ages & then drops into nothing that is as a moment in the sight of God if the good obtaind by the creation of the world be <of [E]> so long continuance 'tis equally small when we compare it with G. as one moment tis in comparison of him absolutely equivalent to nothing & therefore an end not worthy of him . No end is worthy of an infinite God but an infinite end & therefore the good that is obtaind must be of infinite duration if it be not so who shall fix the bounds who shall say a million years is long enough & if it be who shall say a good of a thousand years is not [xo c] continuance to [xo c] <does not [c]> become the wisdom of God & if so [xo c] <it does [c]> how can we say not [xo c] <but that [c]> less still <would not answer the ends of wisdom? If it would,> [c] & who can say that the sovereignty of God shall not fix on a good of a minute's continuance as sufficient which is as great in comparison of [xo c] <with [c]> him as a million years? the only reason of [xo c] reason why a good of a minutes continuance is not great enough to become God [xo c] becoming <e [c]> of [xo c] the Creatour of the world is that 'tis a good so little when compared with the Creatour [xo c] <him [c]> & the same reason stands in equal force against a good of any limited duration whatsoever. See after N. 1016 [finis]

¶ 1007. The DOCTRINE OF THE DAY OF JUDGMENT, which is taught in the Scripture, i.e that at the end of the world all mankind together shall stand before the judgment seat of the supream universal Lawgiver & Judge to be judged by him or to have all things visibly set to rights, & justice made visibly to take place with respect to all the persons actions & affairs in the moral world by the supream infinitely wise & holy & just head of it. I say this doctrine is a most reasonable doctrine and much /p. 72/ much [sic] commends it self to our belief from the reason of the thing on a supposition of a moral government maintaind over the world of mankind by him that created it. for this implies that all men he will governs [E xo he inst. of will by mistake; MO: he governs] the world as its Lawgiver & judge, & will treat men as accountable creatures. Gods moral government not only requires that there should be both <divine> laws & also an execution of them in rewards and punishments but also that both should be made visible. <'T> [E prob] tis requisite that the subject of the laws should [wwxo] proper means of knowing what the laws are that he [2wxo] obliged by & the grounds of the obligation, and that others that are his fellow subjects should also know his obligations (for as mankind are made to dwell together and to be united in society, this cannot well be without knowing each others obligations & being able to judge of the good or evil of each others actions) [paren. E's; mark before looks like a delete mark.] And so likewise it is requisite that the subject of the laws should have proper means of knowing the grounds of the rewards or punishments he is the subject of in the execution of those laws that it should be made manifest to the conscience of him that is to be rewarded or punished what he is rewarded and punish'd for, & the grounds on which his Judge assigns him such a retribution. & if they see others punished or [xo accidentally with other words] acquitted that the grounds of it should be manifested to them that they may see the justice of it. that there should be some judicial proceeding in which there be that pass [MO emends to "in which that should take place" p. 112] which is some way equivalent to the subjects appearing before his lord & being called to an account & his actions tried & manifested & sentence accordingly pronounced seems absolutely necessary in order to a proper manifestation of the grounds of the subjects reward or punishment & a display of the justice of his judge to his own conscience which must be if the subject be dealt with as a rational moral agent Hence 'tis of necessity that every one <of all mankind> [E] must be the subject of such a dispensation of God towards him that may fitly be called an appearing before the judgment seat of God. And it is most reasonable to suppose that this judicial proceeding will not be secret that each individual will not be judged so that the transaction with respect to him will not be out of the sight & knowledge of all others, that truth & righteousness should not be made visibly to take place after a visible prevalence of wrong wickedness & confusion in the violations of a divine law that was a publick law being the law of their union & regulation in society which violations & so many of them of course becoming visible to others & also what others are concerned in either in being united in the wickedness & accessory to it or a party concerned [in (om. E.)] the wrong done as suffering the injury. < next p. but two [added after next ¶ written]> and if upon such like accounts it be requisite that judgment should be publick & that many should stand together before the judgment. upon the same accounts it will appear most reasonable to suppose that the whole world should appear together in one great assembly before the judgment seat. The whole world is all one common wealth & kingdom all made of one blood all under one moral Head and one law & government and all parts of it joined in communication one with another all so far linked together that all have moral concerns one with another & all are dealt with (as is evident /p. 73/ only [MO emends to "even"] by Gods common providence) In the same manner & by the same rule with respect to their moral state . all are sinners & yet God appears placable to all &c-- all dwell in one habitation viz this earth under the same roof of the visible heavens having the same sun to enlighten them &c-- and besides many of the causes & controversies that must be decided by the supream Judge of the world are of a most publick nature in which as causes between princes & heads of great kingdoms & monarchies & their people and causes between one nation & another yea there have been many causes that the supream Judge must issue wherein the greater part of the world has been concerned as causes between the Roman emperours & the world that they ruled over wherein the emperour has been one party & the Roman Empire another in the cause & when the cause & controversy between these two is judged 'Tis requisite that both parties should appear together before the judgment seat. yea the concern of the Roman Emperours with the world of mankind has extended beyond the empire they ruled they had to do with other nations that were without the limits of the empire to the utmost ends of the earth, as with the Scythians the Persians the Arabians the Indians the Chinese the Germans Cimbrians & Africans so that it is requisite when they appear to be judged that not only the people of the Roman Empire should appear with them but also of these other nations. And at other times when there are no such vast monarchies subsisting yet all nations of the earth are linked together in mutual concerns they have one with another & there are therefore many causes betwixt them to be decided by the supream Judge that requires [sic] all to be present before the judgment seat together Thus all the nations of Europe have dealings one with another continually & these European nations have some dealings with almost all other nations upon earth in Asia Africa & America. The Spaniards & Portuguese with all nations of South America The French & English with almost all nations of North America. The Spaniards French Portuguese Dutch & English with the nations of the East indies, The Muscovites & Turks with all nations of Asia the Turks & Europeans with almost all nations of Africa. 'Tis therefore necessary that all nations should be gathered together before the judgment seat of the supream Lawgiver & Judge that he by his judgment may determine between them & settle all things in all things [xo later by E] by his wise righteous & infallible decision, & many of the good & evil acts that are done tho' the world is not properly concerned in them as being of a party interested yet these actions are publick through <the world> they they [sic] are done as it were in the sight of the world & greatly draw the attention of mankind 'Tis fit therefore that they should be as publickly judged. and tis to be observed that the longer the world stands the more & more communication have the different parts of it together . So that at the end of the world there probably will be the highest reason in this respect that all nations that shall then be found upon the earth, should be called together before the judgment seat of God. /p. 74/

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[MO, bottom of p. 124, has this note: "In the Author's lifetime, the French were in the possession of Canada and Louisiana."]

¶and as it is requisite that all that dwell on the face of the earth at the same time should appear together before the judgment seat so 'tis also requisite that all generations that have succeeded one another should also appear together. Many of the moral acts of men both good & bad are not only publick in that [sic; MO reads: this] respect that they are known over great part of the face of the earth in or near the time of them but they are also made publick to all following generations by tradition & history. <and if the actions of one generation are [sic] not visible to all yet the actions of one generation are very visible to the next immediately following & theirs to the next & so all in this sense are very visible one to another.> And as all nations of the world are morally concerned one with another tho' not so as each one to be immediately concerned with every other nation yet all are mutually concerned by concatenation one nation is concerned with the next & that with the next & so on so that there is need that all should appear together to be judged. So also all generations of men from the beginning to the end of the world are morally concerned one with another tho' not each one with every other generation yet they are all mutually concerned by concatenation the first generation is concerned with the next & that with the next & so on & therefore it is requisite that all should appear together to be judged. Parents may injure their children & children may injure their parents & so they are two parties in the one cause that must be decided by the supream Judge & so it is needfull that both parties should appear together when the cause betwixt them is judged. or parents & children or a younger generation & an elder [sic] may be accessory to each others crimes or united in each others vertuous deeds & so it is requisite they should be judged together. Yea the present generation may become accessory to the injury of a former generation of their ancestours ages ago for in many things they stand in the stead of those their ancestours and act for them & have power to continue the injury or to remove it. <Posterity is concerned in the actions of their ancestours or predecessours in families nations & most communities of men as standing in some respect in their stead.> & so some particular persons may by their actions injure not only great part of the world that are contemporary with them but injure & undo all future generations. So that men that live now on the earth may have an action against those that lived a thousand years ago or there may be a cause that needs to be decided betwixt them by the Judge of the world. as princes that by rapine & cruelty ruin nations are answerable for the poverty slavery & misery of their posterity. And those that broach & establish opinions & principles that tend to the overthrow of vertue & propagation of vice & are contrary to the common rights & priviledges of mankind. So Mahomet has injured all succeeding posterity & is answerable at least in a measure for the ruin of the vertue of his followers in may respects for the rapine, violence, & terrible devastations which his followers have been guilty of towards the nations of the world that they have been instigated to by the principles that he taught them.

¶ So persons by their vertue may be great /p. 75/ benefactours to mankind through all succeeding generations Thus without doubt the Apostle Paul & others that assisted him properly becomes the subject of a judicial proceeding between him & following generations for that great religious change & revolution in the nations subject to the Roman Empire in abolishing heathenism & setting up Xtianity in the room of it. <vid last p.> And whoever they first were that drew away men from the true religion & had the main hand in introducing idolatry they have injured all nations that have partook of the infection to this day last p.

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¶ last p. but two.]. [E's bracks.] Reasonable creatures are the eye of the world capable of beholding the beauty & excellency of the Creatours workmanship, & so seeing those displays which the Creatour has made of himself in his works. & therefore tis requisite that the beauty & excellency of the world as God hath constituted it should not be hid or kept secret. But the beauty of Gods constitution of the world consists mainly without doubt in his constitution of the state of the intelligent part of world that are the head & end of all the rest & instar omnium but the beauty & order of Gods constitution of the state of this /mg./ consists chiefly in his moral regulation of it. Now therefore since God has made the beauty & regularity of the natural world so publickly visible to all 'tis much more requisite the moral beauty & regularity of his disposals of the intelligent world should be publickly visible for the beauty of Gods works consists a thousand times more in this than the other. Tis fit therefore that this should not be hid & secreted as it will be if divine judgment & rewards & punishments are secret. Tis reasonable to suppose that these will be as publickly visible as the brightness & beautifull order & motions of the heavenly bodies & the regular successions of the various seasons of the year & the beauties of nature in the air & on the face of the earth. The moral deformity & confusion of the world is most publick it stands forth continually in view through all ages. 'tis fit that the rectifying of this deformity & disorder & bringing light out of darkness should also be made publickly visible to those creatures that are made to be the eye of the creation to behold its beauty & the glory of the Creatour in it. God has given man a nature which if it be under the influence of its proper vertue & not depraved desires above all things to behold this kind of order & beauty. When man sees a great & horrid crime committed as some nefandous [sic] act of injuriousness & cruelty &c-- the nature of the reasonable conscionable [sic] creature has something in it that desires & makes it requisite that he should see justice done & right take place with respect to such an act. The mind and heart as it were fails in such a case if it neither sees this nor hopes to see it.

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¶ The end of the divine judgment is manifestation of the divine justice & how fit is it that the manifestation of the justice of the most publick Head of mankind even the universal supream Head & Judge of all in governing his kingdom should be made most publick and be mani- /p. 76/ fested to his whole kingdom This doctrine of the day of judgment is exceedingly becoming of an universally [sic] moral head of the world that rules through all generations

¶'Tis certain the world of mankind in its present state in this world will come to an end, nature in length of time will bring it to an end. but 'tis not to be supposed that the Creatour & Governour of the world will let it come to an end in the gradual way in which nature would bring it to an end for reasons elsewhere given. & seeing an end will be put to the present probationary state of the whole world of mankind that shall then be alive at once, their judgment of course will be at once for judgment doubtless immediately follows the state of probation.

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¶ And if there ever comes a time wherein the Lawgiver & Judge of the world will publickly regulate the moral state of all generations, there the time when the end of the world when there shall be a final period to all further probation seems to be the proper time of it. if there is ever by divine wisdom [MO; if so, final s in middle and last letter looks like n] & righteousness to be brought about an happy issue of & righteous holy & glorious issue of the confused state of the world it will be when this confused world comes to an issue. as the proper time for judging a particular person is when the probationary state of that person is at an end so the proper time for the publick judgment of the world is when the probationary world comes to an end

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¶ When the world comes to an end it will probably be exceeding full of people and a great part of the whole of the inhabitants will be alive then and as then the world will probably have great intercourse one part with another vastly beyond what it has now so it will be peculiarly fit they should be judged in sight one of another.

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¶ There is all reason to think that the wicked hereafter will be punished together having a place of punishment assignd for them where they shall suffer divine vengeance in sight one of another & that the righteous will also be rewarded together. & if so 'tis most requisite that their judgment should be together that they may understand the grounds <& reason> [sic] of that punishmt & that reward which they shall see in each other. [finis; not worked over on MS by Jr.!]

¶1008. TRINITY. Why Christ the Idea of God is called the Word of God. Thoughts in Scripture language are often called words. Deut. 15. 9. Take heed to thy self that there be not a wicked thought in thy heart in the original it is a wicked word. So in the New Testament Math 9. 3. They spake within them selves. & the Hebrew word [mg.] See many places in Buxtorf. There may probably be found many more instances of words and speech being put for thoughts which may be looked for at leisure. [finis]

¶1009. CONVICTION HUMILIATION. Isai 54. 5,6. Thy Maker is thy Husband -----The Lord hath called thee as a woman forsaken and grieved in spirit, and a wife of youth when thou wast refused saith thy God Exod 38, 8. And he made a laver of brass of the looking glasses &c-- That those that washed in it might see their spots <in it> before they were washed. In that resurrection of dead bodies of saints that was at Xs resurrection there was a preparation preceding as when /p. 77/ The earth quaked & the rocks rent & the graves were shaken open but they came to life at Christs resurrection Math 27. 51,52,53 So it is in the spiritual resurrection men are first crucified with X are dead with him to the law & that through the law, the same dreadful law that kill'd him it as it were shakes the earth as it did at Mt Sinai & rends the rocks the rocky hearts <& alarms sinners that before sle> & alarms sinners that before slept quietly in the graves of their sins disturbs the soul that is as a dead senseless motionless carcass & shakes open the grave & so prepares the way for the resurrection whereby the soul is quicken'd together with Christ & is risen with him that before was dead in trespasses & sins & is begotten again or regenerated to a living hope by the resurrection of X from the dead & is the subject of the power of his resurrection

¶See the parable of the servant that owed his lord ten thousand talents Math 18. 24-----27.

¶Christ in order to the conversion of the woman of Samaria first says that which tends to reach her conscience and convince her of sin he causes her to know that he is a prophet by letting her know that he perfectly knew all her wicked life Joh. 4. 16. & also says that to her that tends to convince her of her more spiritual iniquities & hypocrisy in blindly & ignorantly worshipping God or worshipping she knew not what v. 22.

¶See Job. 33. 23. with notes & context compared with Isai 50. 4,5,6.

¶Jer. 2. 31. We are lords we will come no more unto thee mens opinion of their sufficiency & dignity will effectually prevent their coming to Christ, & therefore an humiliation thoroughly to bring em off from the opinion of their dignity & sufficiency is necessary in order to their rightly coming to him

¶See Note on Isai. 45. 9, 10. [finis]

¶1010. That the predominancy of SELF-LOVE is the foundation of all sin and LOVE TO GOD as a contradistinct principle reigning in the heart & governing the practice & prevailing above selfishness is the ground or principle of all righteousness or holiness seems to be implied or supposed in Joh. 8. 18 He that speaketh of himself seeketh his own glory but he that seeketh his glory that sent him the same is true & no unrighteousness is in him. together with chap. 5. 30, 31. I seek not mine own will but the will of the Father which hath sent me. If I bear witness of my self my witness is not true. [finis]