"And"

Jonathan Edwards was fluent in Hebrew and incorporated Hebraisms such as parallelism and repeated use of "and" in his writing.

In the example below, each "and" is highlighted.

A great deal of noise and tumult, confusion and uproar, and darkness mixed with light, and evil with good, is always to be expected in the beginning of something very extraordinary, and very glorious in the state of things in human society, or the church of God. As after nature has long been shut up in a cold dead state, in time of winter, when the sun returns in the spring, there is, together with the increase of the light and heat of the sun, very dirty and tempestuous weather, before all is settled calm and serene, and all nature rejoices in its bloom and beauty. It is in the new creation as it was in the old: the Spirit of God first moved upon the face of the waters, which was an occasion of great uproar and tumult, and things were gradually brought to a settled state, till at length all stood forth in that beautiful, peaceful order, when the heavens and the earth were finished, and God saw everything that he had made; "and  behold, it was very good" [cf. Genesis 1]. 

When God is about to bring to pass something great and glorious in the world, nature is in a ferment and struggle, and the world as it were in travail. As when God was about to introduce the Messiah into the world, and that new and glorious dispensation that he set up, he shook the heavens and the earth, and shook all nations [Haggai 2:6–7]. There is nothing that the church of God is in Scripture more frequently represented by than vegetables; as a tree, a vine, corn, etc., which gradually bring forth their fruit, and are first green before they are ripe. 

A great revival of religion is expressly compared to this gradual production of vegetables, Isaiah 61:11, "As the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations." The church is in a special manner compared to a palm tree, Canticles 7:7–8; Exodus 15:27; 1 Kings 6:29; Psalms 92:12. Of which tree this peculiar thing is observed, that the fruit of it, though it be very sweet and good when it is ripe, yet before it has had time to ripen, has a mixture of poison.

Additional passages from "Some Thoughts Concerning the Revival."

Whatever imprudences there have been, and whatever sinful irregularities; whatever vehemence of the passions and heats of the imagination, transports and ecstasies; and  whatever error in judgment, and indiscreet zeal; and whatever outcries, and faintings, and  agitations of body; yet it is manifest and notorious, that there has been of late a very uncommon influence upon the minds of a very great part of the inhabitants of New England, from one end of the land to the other, that has been attended with the following effects: viz. a great increase of a spirit of seriousness, and sober consideration of the things of the eternal world; a disposition to hearken to anything that is said of things of this nature, with attention and affection; a disposition to treat matters of religion with solemnity, and as matters of great importance; a disposition to make these things the subject of conversation; and a great disposition to hear the Word of God preached, and to take all opportunities in order to it; and to attend on the public worship of God, and all external duties of religion in a more solemn and decent manner; so that there is a remarkable and general alteration in the face of New England in these respects. Multitudes in all parts of the land, of vain, thoughtless, regardless persons are quite changed, and become serious and considerate: there is a vast increase of concern for the salvation of the precious soul, and of that inquiry, "What shall I do to be saved?" [Acts 16:30]. 

The hearts of multitudes have been greatly taken off from the things of the world, its profits, pleasures and honors; and there has been a great increase of sensibleness and tenderness of conscience. Multitudes in all parts have had their consciences awakened, and have been made sensible of the pernicious nature and consequences of sin, and what a dreadful thing it is to lie under guilt and the displeasure of God, and to live without peace and reconciliation with him: they have also been awakened to a sense of the shortness and uncertainty of life, and the reality of another world and future judgment, and of the necessity of an interest in Christ: they are more afraid of sin, more careful and inquisitive that they may know what is contrary to the mind and will of God, that they may avoid it, and what he requires of them, that they may do it; more careful to guard against temptations, more watchful over their own hearts, earnestly desirous of being informed what are the means that God has directed [them] to, for their salvation, and diligent in the use of the means that God has appointed in his Word, in order to it. Many very stupid, senseless sinners, and persons of a vain mind, have been greatly awakened.

...

Great numbers under this influence have been brought to a deep sense of their own sinfulness and vileness; the sinfulness of their lives, the heinousness of their disregard of the authority of the great God, and the heinousness of their living in contempt of a Saviour: they have lamented their former negligence of their souls and neglecting and losing precious time. Their sins of life have been extraordinarily set before them: and they have also had a great sense of their sins of heart; their hardness of heart, and enmity against that which is good, and proneness to all evil; and also of the worthlessness of their own religious performances, how unworthy their prayers, praises, and all that they did in religion, was to be regarded of God. 

And it has been a common thing that persons have had such a sense of their own sinfulness, that they have thought themselves to be the worst of all, and that none ever was so vile as they. And many seem to have been greatly convinced that they were utterly unworthy of any mercy at the hands of God, however miserable they were, and though they stood in extreme necessity of mercy; and that they deserved nothing but eternal burnings: and have been sensible that God would be altogether just and righteous in inflicting endless damnation upon them, at the same time that they have had an exceeding affecting sense of the dreadfulness of such endless torments, and have apprehended themselves to be greatly in danger of it. 

And many have been deeply affected with a sense of their own ignorance and blindness, and exceeding helplessness, and so of their extreme need of the divine pity and help. 

And so far as we are worthy to be credited one by another, in what we say (and persons of good understanding and sound mind, and known and experienced probity, have a right to be believed by their neighbors, when they speak of things that fall under their observation and experience), multitudes in New England have lately been brought to a new and great conviction of the truth and certainty of the things of the Gospel; to a firm persuasion that Christ Jesus is the Son of God, and the great and only Saviour of the world; and that the great doctrines of the Gospel touching reconciliation by his blood, and acceptance in his righteousness, and eternal life and salvation through him, are matters of undoubted truth; together with a most affecting sense of the excellency and sufficiency of this Saviour, and the glorious wisdom and grace of God shining in this way of salvation; and of the wonders of Christ's dying love, and the sincerity of Christ in the invitations of the Gospel, and a consequent affiance and sweet rest of soul in Christ, as a glorious Saviour, a strong rock and high tower, accompanied with an admiring and exalting apprehension of the glory of the divine perfections, God's majesty, holiness, sovereign grace, etc.; with a sensible, strong and sweet love to God, and delight in him, far surpassing all temporal delights, or earthly pleasures; and a rest of soul in him as a portion and the fountain of all good, attended with an abhorrence of sin, and self-loathing for it, and earnest longings of soul after more holiness and conformity to God, with a sense of the great need of God's help in order to holiness of life; together with a most dear love to all that are supposed to be the children of God, and a love to mankind in general, and a most sensible and tender compassion for the souls of sinners, and earnest desires of the advancement of Christ's kingdom in the world. 

And these things have appeared to be in many of them abiding now for many months, yea, more than a year and [a] half; with an abiding concern to live an holy life, and great complaints of remaining corruption, longing to be more free from the body of sin and death [cf. Romans 6:6, Romans 7:24, Romans 8:2].

...

And another thing that I would entreat the zealous friends of this glorious work of God to avoid, is managing the controversy with opposers with too much heat and appearance of an angry zeal; and particularly insisting very much in public prayer and preaching on the persecution of opposers. 

If their persecution were ten times so great as it is, methinks it would not be best to say so much about it. It becomes Christians to be like lambs, not to be apt to complain and cry when they are hurt; to be dumb and not open their mouth, after the example of our dear Redeemer; and not to be like swine, that are apt to scream aloud when they are touched. 

We should not be ready presently to think and speak of fire from heaven, when the Samaritans oppose us, and won't receive us into their villages [Luke 9:51–55]. 

God's zealous ministers would do well to think of the direction the Apostle Paul gave to a zealous minister, 2 Timothy 2:24–26, "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, if God peradventure will give them repentance to the acknowledging of the truth. And that they may recover themselves out of the snare of the Devil, who are taken captive by him at his will."

And another thing that I would humbly recommend to those that love the Lord Jesus Christ, and would advance his kingdom, is a good attendance to that excellent rule of prudence Christ has left us, Matthew 9:16–17, "No man putteth a piece of new cloth into an old garment; for that which is put in to fill it up, taketh from the garment, and the rent is made worse. 

Neither do men put new wine into old bottles; else the bottles break, and the wine runneth out, and the bottles perish. But they put new wine into new bottles, and are preserved." 

I am afraid that the wine is now running out in some parts of this land, for want of attending to this rule. 

For though I believe we have confined ourselves too much to a certain stated method and form in the management of our religious affairs; which has had a tendency to cause all our religion to degenerate into mere formality; yet whatsoever has the appearance of a great innovation, that tends much to shock and surprise people's minds, and to set them a talking and disputing, tends greatly to hinder the progress of the power of religion, by raising the opposition of some, and diverting the minds of others, and perplexing the minds of many with doubts and scruples, and causing people to swerve from their great business, and turn aside to vain jangling. 

...

AUTHOR'S PREFACE

IN the ensuing treatise, I condemn ministers' assuming, or taking too much upon them, and appearing as though they supposed that they were the persons to whom it especially belonged to dictate, direct and determine; but perhaps shall be thought to be very guilty of it myself: and some when they read this treatise, may be ready to say that I condemn this in others, that I may have the monopoly of it. 

I confess that I have taken a great deal of liberty freely to express my thoughts, concerning almost everything appertaining to the wonderful work of God that has of late been carried on in the land, and to declare what has appeared to me to be the mind of God, concerning the duty and obligations of all sorts of persons, and even those that are my superiors and fathers, ministers of the Gospel, and civil rulers: but yet I hope the liberty I have taken is not greater than can be justified. 

In a free nation, such liberty of the press is allowed, that every author takes leave without offense, freely to speak his opinion concerning the management of public affairs, and the duty of the legislature, and those that are at the head of the administration, though vastly his superiors. 

As now at this day, private subjects offer their sentiments to the public from the press, concerning the management of the war with Spain; freely declaring what they think to be the duty of the Parliament, and the principal ministers of state, etc. 

We in New England are at this day engaged in a more important war: and I'm sure, if we consider the sad jangling and confusion that has attended it, we shall confess that it is highly requisite that somebody should speak his mind concerning the way in which it ought to be managed: and that not only a few of the many particulars, that are the matter of strife in the land, should be debated on the one side and the other, in pamphlets (as has of late been done, with heat and fierceness enough); which don't tend to bring the contention in general to an end, but rather to inflame it, and increase the uproar: but that something should be published, to bring the affair in general, and the many things that attend it, that are the subjects of debate, under a particular consideration. And certainly it is high time that this was done.

If private persons may speak their minds without arrogance; much more may a minister of the kingdom of Christ speak freely about things of this nature, which do so nearly concern the interest of the kingdom of his Lord and Master, at so important a juncture. 

If some elder minister had undertaken this, I acknowledge it would have been more proper; but I have heard of no such thing a doing, or like to be done. I hope therefore I shall be excused for undertaking such a piece of work. I think that nothing that I have said can justly be interpreted as though I would impose my thoughts upon any, or did not suppose that others have equal right to think for themselves, with myself. We are not accountable one to another for our thoughts; but we must all give an account to him who searches our hearts, and has doubtless his eye especially upon us at such an extraordinary season as this. If I have well confirmed my opinion concerning this work, and the way in which it should be acknowledged and promoted, with Scripture and reason, I hope others that read it will receive it as a manifestation of the mind and will of God. If others would hold forth further light to me in any of these particulars, I hope I should thankfully receive it. I think I have been made in some measure sensible, and much more of late than formerly, of my need of more wisdom than I have. I make it my rule to lay hold of light and embrace it, wherever I see it, though held forth by a child or an enemy. If I have assumed too much in the following discourse, and have spoken in a manner that savors of a spirit of pride, no wonder that others can better discern it than I myself. If it be so, I ask pardon, and beg the prayers of every Christian reader, that I may have more light, humility and zeal; and that I may be favored with such measures of the Divine Spirit, as a minister of the Gospel stands in need of, at such an extraordinary season.

...

Indeed God has not taken that course, nor made use of those means, to begin and carry on this great work, which men in their wisdom would have thought most advisable, if he had asked their counsel; but quite the contrary. But it appears to me that the great God has wrought like himself, in the manner of his carrying on this work; so as very much to show his own glory, and exalt his own sovereignty, power and all-sufficiency, and pour contempt on all that human strength, wisdom, prudence and sufficiency, that men have been wont to trust, and to glory in; and so as greatly to cross, rebuke and chastise the pride and other corruptions of men; in a fulfilment of that [verse,] Isaiah 2:17, "and the loftiness of man shall be bowed down, and the haughtiness of men shall be made low, and the Lord alone shall be exalted in that day." God doth thus, in intermingling in his providence so many stumbling blocks with this work; in suffering so much of human weakness and infirmity to appear; and in ordering so many things that are mysterious to men's wisdom: in pouring out his Spirit chiefly on the common people, and bestowing his greatest and highest favors upon them, admitting them nearer to himself than the great, the honorable, the rich and the learned, agreeable to that prophecy, Zechariah 12:7, "The Lord also shall save the tents of Judah first, that the glory of the house of David, and the glory of the inhabitants of Jerusalem, do not magnify themselves against Judah." Those that dwelt in the tents of Judah were the common people, that dwelt in the country, and were of inferior rank. The inhabitants of Jerusalem were their citizens, their men of wealth and figure: and Jerusalem also was the chief place of the habitation or resort of their priests and Levites, and their officers and judges; there sat the great Sanhedrin. The house of David were the highest rank of all, the royal family, and the great men that were round about the king. 'Tis evident by the context that this prophecy has respect to something further than the saving the people out of the Babylonish Captivity.

God in this work has begun at the lower end, and he has made use of the weak and foolish things of the world to carry on his work. The ministers that have been chiefly improved, some of them have been mere babes in age and standing, and some of them such as have not been so high in reputation among their fellows as many others; and God has suffered their infirmities to appear in the sight of others, so as to displease them; and at the same time it has pleased God to improve them, and greatly to succeed them, while he has not so succeeded others that are generally reputed vastly their superiors. Yea, there is reason to think that it has pleased God to make use of the infirmities and sins of some that he has improved and succeeded, as particularly their imprudent and rash zeal and censorious spirit, to chastise the deadness, negligence, earthly-mindedness and vanity, that have been found among ministers, in the late times of general declension and deadness; wherein wise virgins and foolish, ministers and people, have sunk into such a deep sleep.

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The Millennium Probably To Dawn in America

[The Millennium Probably To Dawn in America]

'Tis not unlikely that this work of God's Spirit, that is so extraordinary and wonderful, is the dawning, or at least a prelude, of that glorious work of God, so often foretold in Scripture, which in the progress and issue of it, shall renew the world of mankind. 

If we consider how long since the things foretold, as what should precede this great event, have been accomplished; and how long this event has been expected by the church of God, and thought to be nigh by the most eminent men of God in the church; and withal consider what the state of things now is, and has for a considerable time been, in the church of God and world of mankind, we can't reasonably think otherwise, than that the beginning of this great work of God must be near. 

And there are many things that make it probable that this work will begin in America. 

'Tis signified that it shall begin in some very remote part of the world, that the rest of the world have no communication with but by navigation, in Isaiah 60:9, "Surely the isles shall wait for me, and the ships of Tarshish first, to bring my sons from far." 

It is exceeding manifest that this chapter is a prophecy of the prosperity of the church, in its most glorious state on earth in the latter days; and I can't think that anything else can be here intended but America by "the isles that are far off," [see Isa. 66:19] from whence the firstborn sons of that glorious day shall be brought. 

Indeed, by "the isles," in prophecies of Gospel times, is very often meant Europe: it is so in prophecies of that great spreading of the Gospel that should be soon after Christ's time, because it was far separated from that part of the world where the church of God had till then been, by the sea. But this prophecy can't have respect to the conversion of Europe, in the time of that great work of God, in the primitive ages of the Christian church; for it was not fulfilled then. The isles and ships of Tarshish, thus understood, did not wait for God first; that glorious work did not begin in Europe, but in Jerusalem, and had for a considerable time, been very wonderfully carried on in Asia, before it reached Europe. 

And as it is not that work of God that is chiefly intended in this chapter, but that more glorious work that should be in the latter ages of the Christian church, therefore some other part of the world is here intended by

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the isles, that should be as Europe then was, far separated from that part of the world where the church had before been, by the sea, and with which it can have no communication but by the ships of Tarshish. And what is chiefly intended is not the British Isles, nor any isles near the other continent; for they are spoken of as at a great distance from that part of the world where the church had till then been. This prophecy therefore seems plainly to point out America, as the first fruits of that glorious day.

God has made as it were two worlds here below, the old and the new (according to the names they are now called by), two great habitable continents, far separated one from the other. The latter is but newly discovered; it was formerly wholly unknown, from age to age, and is as it were now but newly created: it has been till of late wholly the possession of Satan, the church of God having never been in it, as it has been in the other continent, from the beginning of the world. 

This new world is probably now discovered, that the new and most glorious state of God's church on earth might commence there; that God might in it begin a new world in a spiritual respect, when he creates the new heavens and new earth.

God has already put that honor upon the other continent, that Christ was born there literally, and there made the purchase of redemption: so, as providence observes a kind of equal distribution of things, 'tis not unlikely that the great spiritual birth of Christ, and the most glorious application of redemption is to begin in this: as the elder sister [Leah] brought forth Judah, of whom came Christ, and so she was the mother of Christ; but the younger sister [Rachel], after long barrenness, brought forth Joseph and Benjamin, the beloved children [Genesis 29, Genesis 30, Genesis 35]. Joseph, that had the most glorious apparel, the coat of many colors, who was separated from his brethren, and was exalted to such glory out of a dark dungeon, and fed and saved the world when [it was] ready to perish with famine, and was as a fruitful bough by a well, whose branches ran over the wall, and was blessed with all manner of blessings and precious things, of heaven and earth, through the good will of him that dwelt in the bush; and was, as by the horns of a unicorn, to push the people together, to the ends of the earth, i.e. conquer the world. See Genesis 49:22, etc. and Deuteronomy 33:13, etc. [sic, et seq.]. And Benjamin, whose mess was five times so great as that of any of his brethren [Genesis 43:34], and to whom Joseph, that type of Christ, gave wealth and raiment far beyond all the rest; Genesis 45:22.

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The other continent hath slain Christ, and has from age to age shed the blood of the saints and martyrs of Jesus, and has often been as it were deluged with the church's blood: God has therefore probably reserved the honor of building the glorious temple to the daughter, that has not shed so much blood, when those times of the peace and prosperity and glory of the church shall commence, that were typified by the reign of Solomon [1 Chronicles 22:7–10].

The Gentiles first received the true religion from the Jews; God's church of ancient times had been among them, and Christ was of them: but that there might be a kind of equality in the dispensations of providence, God has so ordered it, that when the Jews come to be admitted to the benefits of the evangelical dispensation, and to receive their highest privileges of all, they should receive the Gospel from the Gentiles. 

Though Christ was of them, yet they have been guilty of crucifying him; it is therefore the will of God that that people should not have the honor of communicating the blessings of the kingdom of God in its most glorious state to the Gentiles, but on the contrary they shall receive the Gospel in the beginning of that glorious day, from the Gentiles [Romans 11:11–32]. 

In some analogy to this, I apprehend God's dealings will be with the two continents. America has received the true religion of the old continent; the church of ancient times has been there, and Christ is from thence: but that there may be an equality, and inasmuch as that continent has crucified Christ, they shall not have the honor of communicating religion in its most glorious state to us, but we to them.

The old continent has been the source and original of mankind, in several respects. The first parents of mankind dwelt there; and there dwelt Noah and his sons; and there the second Adam was born, and was crucified and rose again: and 'tis probable that, in some measure to balance these things, the most glorious renovation of the world shall originate from the new continent, and the church of God in that respect be from hence. 

And so 'tis probable that that will come to pass in spirituals, that has in temporals, with respect to America; that whereas, till of late, the world was supplied with its silver and gold and earthly treasures from the old continent, now it's supplied chiefly from the new, so the course of things in spiritual respects will be in like manner turned.

And 'tis worthy to be noted that America was discovered about the time of the Reformation, or but little before: which Reformation was the first thing that God did towards the glorious renovation of

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the world, after it had sunk into the depths of darkness and ruin under the great antichristian apostasy. So that as soon as this new world is (as it were) created, and stands forth in view, God presently goes about doing some great thing to make way for the introduction of the church's latter-day glory, that is to have its first seat in, and is to take its rise from that new world.

It is agreeable to God's manner of working, when he accomplishes any glorious work in the world, to introduce a new and more excellent state of his church, to begin his work where his church had not been till then, and where was no foundation already laid, that the power of God might be the more conspicuous; that the work might appear to be entirely God's, and be more manifestly a creation out of nothing; agreeable to Hosea 1:10, "And it shall come to pass that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God." 

When God is about to turn the earth into a paradise, he don't begin his work where there is some good growth already, but in a wilderness, where nothing grows, and nothing is to be seen but dry sand and barren rocks; that the light may shine out of darkness, and the world be replenished from emptiness, and the earth watered by springs from a droughty desert; agreeable to many prophecies of Scripture, as Isaiah 32:15, "Until the Spirit be poured [upon us] from on high, and the wilderness become a fruitful field." And chap. Isaiah 41:18–19, "I will open rivers in high places, and fountains in the midst of the valleys; I will make the wilderness a pool of water, and the dry land springs of water: I will plant in the wilderness the cedar, the shittah tree, and the myrtle, and the oil tree: I will set in the desert the fir tree, and the pine, and the box tree together"; and chap. Isaiah 43:20, "I will give waters in the wilderness, and rivers in the desert, to give drink to my people, my chosen." And many other parallel Scriptures might be mentioned.

I observed before, that when God is about to do some great work for his church, his manner is to begin at the lower end; so when he is about to renew the whole habitable earth, 'tis probable that he will begin in this utmost, meanest, youngest and weakest part of it, where the church of God has been planted last of all; and so the first shall be last, and the last first; and that will be fulfilled in an eminent manner in Isaiah 24:16, "From the uttermost part of the earth have we heard songs, even glory to the righteous."

There are several things that seem to me to argue that when the

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"Sun of righteousness," the Sun of the new heavens and new earth, comes to rise, and comes forth as the Bridegroom of his church, "rejoicing as a strong man to run his race," having his going forth "from the end of heaven, and his circuit to the end of it, that nothing may be hid from the light and heat of it." 2 

That the sun shall rise in the West [is] contrary to the course of this world, or the course of things in the old heavens and earth. The course of God's providence shall in that day be so wonderfully altered in many respects, that God will as it were change the course of nature, in answer to the prayers of his church; as God changed the course of nature, and caused the sun to go from the West to the East when Hezekiah was healed, and God promised to do such great things for his church, to deliver it out of the hand of the king of Assyria, by that mighty slaughter by the angel; which is often used by the prophet Isaiah as a type of the glorious deliverance of the church from her enemies in the latter days: the resurrection of Hezekiah, the king and captain of the church (as he is called, 2 Kings 20:5), as it were from the dead, is given as an earnest of the church's resurrection and salvation, Isaiah 38:6, and is a type of the resurrection of Christ. 

At the same time there is a resurrection of the sun, or coming back and rising again from the West, whither it had gone down; which is also a type of the Sun of righteousness. The sun was brought back ten degrees; which probably brought it to the meridian. The Sun of righteousness has long been going down from East to West; and probably when the time comes of the church's deliverance from her enemies, so often typified by the Assyrians, the light will rise in the West, till it shines through the world, like the sun in its meridian brightness.3

The same seems also to be represented by the course of the waters of the sanctuary, Ezekiel 47, which was from West to East; which waters undoubtedly represent the Holy Spirit, in the progress of his saving influences, in the latter ages of the world: for 'tis manifest that the

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whole of those last chapters of Ezekiel are concerning the glorious state of the church that shall then be.

And if we may suppose that this glorious work of God shall begin in any part of America, I think, if we consider the circumstances of the settlement of New England, it must needs appear the most likely of all American colonies, to be the place whence this work shall principally take its rise.

And if these things are so, it gives us more abundant reasons to hope that what is now seen in America, and especially in New England, may prove the dawn of that glorious day: and the very uncommon and wonderful circumstances and events of this work, seem to me strongly to argue that God intends it as the beginning or forerunner of something vastly great.

I have thus long insisted on this point, because if these things are so, it greatly manifests how much it behooves us to encourage and promote this work, and how dangerous it will be to forbear so to do.

1808 Collected Works of President Edwards

Kindle at 19983

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Ocean of love

A vehement and constant desire for the setting up of Christ's kingdom through the earth, as a kingdom of holiness, purity, love, peace and happiness to mankind: 

the soul often entertained with unspeakable delight, and bodily strength overborne at the thoughts of heaven as a world of love, where love shall be the saints' eternal food, and they shall dwell in the light of love, and swim in an ocean of love, and where the very air and breath will be nothing but love; 

love to the people of God, or God's true saints, as such that have the image of Christ, and as those that will in a very little time shine in his perfect image, that has been attended with that endearment and oneness of heart, and that sweetness and ravishment of soul, that has been altogether inexpressible; 

the strength very often taken away with longings that others might love God more, and serve God better, and have more of his comfortable presence, than the person that was the subject of these longings, desiring to follow the whole world to heaven, or that everyone should go before, and be higher in grace and happiness, not by this person's diminution, but by others' increase: 

a delight in conversing of things of religion, and in seeing Christians together, talking of the most spiritual and heavenly things in religion, in a lively and feeling manner, and very frequently overcome with the pleasure of such conversation: 

a great sense often expressed, of the importance of the duty of charity to the poor, and how much the generality of Christians come short in the practice of it: 

a great sense of the need God's ministers have of much of the Spirit of God, at this day especially; 

and most earnest longings and wrestlings with God for them, so as to take away the bodily strength:

the greatest, fullest, longest continued, and most constant assurance of the favor of God, and of a title to future glory, that ever I saw any appearance of in any person, enjoying, especially of late (to use the person's own expression) the riches of full assurance: 

formerly longing to die with something of impatience, but lately, since that resignation forementioned about three years ago, an uninterrupted entire resignation to God with respect to life or death, sickness or health, ease or pain, which has remained unchanged and unshaken, when actually under extreme and violent pains, and in times of threatenings of immediate death; 

but though there be this patience and submission, yet the thoughts of death and the day of judgment are always exceeding sweet to the soul. 

This resignation is also attended with a constant resignation of the lives of dearest earthly friends; and sometimes when some of their lives have been imminently threatened, often expressing the sweetness of the liberty of having wholly left the world, and renounced all for God, and having nothing but God, in whom is an infinite fulness.

These things have been attended with a constant sweet peace and calm and serenity of soul, without any cloud to interrupt it; 

a continual rejoicing in all the works of God's hands, the works of nature, and God's daily works of providence, all appearing with a sweet smile upon them; 

a wonderful access to God by prayer, as it were seeing him, and sensibly immediately conversing with him, as much oftentimes (to use the person's own expressions) as if Christ were here on earth, sitting on a visible throne, to be approached to and conversed with; 

frequent, plain, sensible and immediate answers of prayer; 

all tears wiped away; 

all former troubles and sorrows of life forgotten, and all sorrow and sighing fled away, excepting grief for past sins and for remaining corruption, and that Christ is loved no more, and that God is no more honored in the world, and a compassionate grief towards fellow creatures; 

a daily sensible doing and suffering everything for God for a long time past, eating for God, and working for God, and sleeping for God, and bearing pain and trouble for God, and doing all as the service of love, and so doing it with a continual, uninterrupted cheerfulness, peace and joy.

Worth of souls - nonbiblical terminology in D&C

In Infinite Goodness, I made this comment:

Joseph’s revelations and writings contain several similar examples of the Lord alluding to Joseph’s background knowledge. One of my favorites is D&C 18:10 in which the Lord tells Joseph, “Remember the worth of souls is great,” a non-biblical phrase that, for him to remember, Joseph had to have learned outside of the Bible.

Edwards wrote these passages.

-        The man Christ Jesus when he was upon earth, had doubtless as great a sense of the infinite greatness and importance of eternal things, and the worth of souls, as any have nowadays

-        All those that are truly sensible of the worth of souls will think these very glorious times and will long for them.

-        In how clear and striking a manner does what Christ has done and suffered demonstrate the worth of the souls of men! If Christ thought the worth of souls to be so great as to answer such labors…

-        When God Gives me a Sense of the worth of Souls, then I See the Danger of unconverted Ministers…

Hervey wrote something similar. “The surpassing worth of an immortal soul; a solicitude for its final welfare urged.”

Surely the Lord knew that Joseph was familiar with these teachings when he told Joseph to “remember” them.

There's more to the story.

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Edwards wrote not only about the worth of souls, but also about the worth of "immortal souls," which is a nonbiblical Book of Mormon term.

The 1808 Edwards collection, Kindle at 57388:

The devils and damned souls have a great sense of the vast importance of the things of another world. They are in the invisible world, and they see and know how great the things of that world are: Their experience teaches them in the most affecting manner. They have a great sense of the worth of salvation, and the worth of immortal souls, and the vast importance of those things that concern men’s eternal welfare.

Much of this language is common to both the KJV and the BofM, but some of it is nonbiblical BofM terminology.

"damned souls" is a nonbiblical BofM term (Mormon 9:4), as is "damned soul" (Alma 36:16)

"sense" is a nonbiblical BofM term. (Neh. 8:8 uses the term as a synonym for "meaning," which is how other translations render it). 

In the BofM, like in Edwards, "sense" is used in the connotation of perceiving and awareness.

- "neither sense or insensibility," [Note: "insensibility" is a nonbiblical BofM term that Edwards used often] 

-"awaken his immortal soul to a lively sense of his own guilt,"[Note: "lively sense" is a nonbiblical BofM term that Edwards used often] 

-"a sense of your own nothingness, and your worthless and fallen state," [Note: "nothingness" and "worthless" are nonbiblical BofM terms that Edwards used often] 

-"awake to a sense of your awful situation." [Note: "awful" is a nonbiblical BofM term that Edwards used often]

"importance" is another nonbiblical BofM term, as in "how great the importance" (2 Ne. 2:8) and "one thing is of more importance" (Alma 7:7) Both BofM and Edwards use superlatives with "importance."  

"immortal souls" is another nonbiblical BofM term (Helaman 3:30)

"eternal welfare" is another nonbiblical BofM term (2 Ne. 1:25)

Forbidden fruit

It pleased God that trials of both men and angels should meet in Christ, i.e. that he should be tried with those temptations which were the trial of their obedience, by which men and the angels that fell were overthrown. 

He was subject to a trial like that which was the temptation of man, and peculiar to him, viz. the importunate desires and inclinations of animal nature. These he was tempted by in the wilderness, when [he] was hungry after his forty days' fast in the wilderness, and the devil tempted him to take an unlawful course to gratify that appetite. 

But above all was he subject to an exceeding great trial from the inclinations of his animal nature,

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and of the whole human nature, which so exceedingly dreaded and shrunk at those torments that it was to undergo, and solicited to be delivered from the bitterness of that cup that was given into Christ's hands to drink, with immensely greater importunity than ever the human nature solicited to taste the sweetness of the forbidden fruit, and which bitterness was represented to Christ in a far more lively manner than the sweetness of the forbidden fruit was set forth to our first parents by Satan, or their own imaginations. 

So also was Christ's virtue tried with that kind of trial that was the temptation of the angels, which was the knowledge of their dignity, for Christ was in immensely higher dignity than they. 

But Christ overcame in both these kinds of trial, that in all things he might have the preeminence, and that he might be honorable in the eyes of men and angels, over both which God had appointed him to be the head. 

Yea, not only was Christ subject to all those kinds of trials that creatures have had while innocent, but also a kind of trials that no other innocent person but he ever was subject to, and the greatest kind that guilty creatures are ever subject to, viz. suffering, and far more extreme sufferings than ever fallen creature that was in a state of trial was subject to; and he conquered in this trial and triumphed over all these temptations, so glorious in all respects was his virtue and obedience.

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"Forbidden fruit" is a nonbiblical Book of Mormon term (used 6 times). 

Compare:

15 And to bring about his eternal purposes in the end of man, after he had created our first parents, and the beasts of the field and the fowls of the air, and in fine, all things which are created, it must needs be that there was an opposition; even the forbidden fruit in opposition to the tree of life; the one being sweet and the other bitter.

(2 Nephi 2:15)

22 Now Alma said unto him: This is the thing which I was about to explain. Now we see that Adam did fall by the partaking of the forbidden fruit, according to the word of God; and thus we see, that by his fall, all mankind became a lost and fallen people.

(Alma 12:22)

Different degrees of glory

 Obj. 2. Our own obedience, and inherent holiness, is necessary to prepare men for heaven; and therefore is doubtless what recommends persons to God's acceptance, as the heirs of heaven. To this I answer,

(1) Our own obedience being necessary, in order to a preparation for an actual bestowment of glory, is no argument that 'tis the thing, upon the account of which we are accepted to a right to it. God may, and does, do many things to prepare the saints for glory, after he has accepted them as the heirs of glory. A parent may do much to prepare a child for an inheritance in its education, after the child is an heir: yea there are many things necessary to fit a child for the actual possession of the inheritance, that ben't necessary in order to its having a right to the inheritance.

(2) If everything, that is necessary to prepare men for glory, must be the proper condition of justification, then perfect holiness is the condition of justification. Men must be made perfectly holy, before they are admitted to the enjoyment of the blessedness of heaven; for there must in no wise enter in there any spiritual defilement: and therefore when a saint dies he leaves all his sin and corruption, when he leaves the body.

Obj. 3. Our obedience is not only indissolubly connected with salvation, and preparatory to it, but the Scripture expressly speaks of bestowing eternal blessings as rewards for the good deeds of the saints. Matthew 10:42, "Whosoever shall give to drink, unto one of these little ones, a cup of cold water, only in the name of a disciple, he shall in no wise lose his reward." 1 Corinthians 3:8, "Every man shall receive his own reward, according to his own labor." And in many other places. 

This seems to militate against the doctrine that has been maintained, two ways. First, the bestowing a reward carries in it a respect to a moral fitness, in the thing rewarded, to the reward: the very notion of a reward being a benefit bestowed in testimony of acceptance of, and respect to, the goodness or amiableness of some qualification or work, in the person rewarded. And besides the Scripture seems to explain itself in this matter, in Revelation 3:4, "Thou hast a few names, even in Sardis, which have not defiled their garments; and they shall walk with me in white: for they are worthy." 

This is here given as the reason why they should have such a reward, "because they were worthy": which, though we suppose it to imply no proper merit, yet it at least implies a moral fitness, or that the excellency of their virtue in God's sight, recommends them to such a reward; which seems directly repugnant to what has been supposed, viz. that we are accepted, and approved of God, as the heirs of salvation, not out of regard to the excellency of our own virtue or

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goodness, or any moral fitness therein to such a reward, but only on account of the dignity, and moral fitness of Christ's righteousness. 

Second, our being eternally rewarded for our own holiness, and good works, necessarily supposes that our future happiness will be greater or smaller, in some proportion, as our own holiness and obedience is more or less; and that there are different degrees of glory, according to different degrees of virtue and good works, is a doctrine very expressly and frequently taught us in Scripture. 

But this seems quite inconsistent with the saints all having their future blessedness as a reward of Christ's righteousness: for if Christ's righteousness be imputed to all, and this be what entitles each one to glory, then 'tis the same righteousness that entitles one to glory, which entitles another: but if all have glory as the reward of the same righteousness, why han't all the same glory? Don't the same righteousness merit as much glory, when imputed to one, as when imputed to another?

In answer to the first part of this objection, I would observe, that it don't argue that we are justified by our good deeds, that we shall have eternal blessings in reward for them; for 'tis in consequence of our justification, that our good deeds become rewardable, with spiritual and eternal rewards. 

The acceptableness, and so the rewardableness of our virtue is not antecedent to justification, but follows it, and is built entirely upon it; which is the reverse of what those in the adverse scheme of justification suppose, viz. that justification is built on the acceptableness and rewardableness of our virtue. 

They suppose that a saving interest in Christ is given as a reward of our virtue, or (which is the same thing), as a testimony of God's acceptance of our excellency, in our virtue. But the contrary is true; that God's respect to our virtue, as our amiableness in his sight, and his acceptance of it as rewardable, is entirely built on interest in Christ already established. 

So that the relation to Christ, whereby believers in Scripture language, are said to be in Christ, is the very foundation of our virtues, and good deeds, being accepted of God, and so of their being rewarded; for a reward is a testimony of acceptance. 

For we, and all that we do, are accepted only "in the beloved" (Ephesians 1:6). 

Our sacrifices are acceptable, only through our interest him, and through his worthiness, and preciousness, being as it were made ours. 1 Peter 2:4–5, "To whom coming as unto a living stone, disallowed indeed of men, but chosen of God and precious; ye also as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ." 

Here a being actually built on this stone, precious to God, is mentioned as all the ground of the acceptableness of our good works to God, and their becoming, also precious in his eyes. So Hebrews 13:21, "Make you perfect

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in every good work, to do his will, working in you that which is well pleasing in his sight, through Jesus Christ." 

And hence are we directed, whatever we offer to God, to offer it in Christ's name, as expecting to have it accepted no other way, than from the value that God has to that name. Colossians 3:17, "And whatsoever ye do, in word or deed, do all in the name of the Lord Jesus, giving thanks to God, and the Father by him." 

To act in Christ's name, is to act under him, as our head, and as having him to stand for us, and represent us to God-ward.

The reason of this may be seen, from what has been already said, to show that it is not meet that anything in us, should be accepted of God, as any excellency of our persons, until we are actually in Christ, and justified through him. 

The loveliness of the virtue of fallen creatures, is nothing in the sight of God, till he beholds them in Christ, and clothed with his righteousness. 

First, because till then we stand condemned before God, by his own holy law, to his utter rejection, and abhorrence. 

And, second, because we are infinitely guilty before him, and the loveliness of our virtue bears no proportion to our guilt; and must therefore pass for nothing before a strict judge. 

And, third, because our good deeds, and virtuous acts themselves, are in a sense corrupt, and the hatefulness of the corruption of them, if we are beheld as we are in ourselves, or separate from Christ, infinitely outweighs the loveliness of the good that is in them: so that if no other sin was considered, but only that which attends the act of virtue itself, the loveliness vanishes into nothing in comparison of it: and therefore the virtue must pass for nothing, out of Christ. 

Not only are our best duties defiled, in being attended with the exercises of sin and corruption, that precede them and follow them, and are intermingled with holy acts; but even the holy acts themselves, and the gracious exercises of the godly, though the act most simply considered is good, yet take the acts in their measure, and dimensions, and the manner in which they are exerted, and they are corrupt acts; that is, they are defectively corrupt, or sinfully defective; there is that defect in them, that may well be called the corruption of them; that defect is properly sin, an expression of a vile sinfulness of heart, and what tends to provoke the just anger of God; not because the exercise of love and other grace, is not equal to God's loveliness; for 'tis impossible the love of creatures (men or angels) should be so; but because the act is so very disproportionate to the occasion given for love or other grace, considering God's loveliness, and the manifestation that is made of it, and the exercises of kindness, and the capacity of human nature, and our advantages (and the like) together. 

A negative expression of corruption may be as truly sin, and as just cause of provocation, as a

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positive. 

Thus if a man, a worthy and excellent person, should from mere generosity and goodness, exceedingly lay out himself, and should with great expense and suffering, save another's life, or redeem him from some extreme calamity; and when he had done all, that other person should never thank him for it, or express the least gratitude any way; this would be a negative expression of his ingratitude and baseness; but is equivalent to an act of ingratitude, or positive exercise of a base unworthy spirit; and is truly an expression of it, and brings as much blame, as if he by some positive act, had much injured another person. 

And so it would be (only in a lesser degree), if the gratitude was but very small, bearing no proportion to the benefit and obligation; as if for so great and extraordinary a kindness, he should express no more gratitude than would have been becoming towards a person that had only given him a cup of water when thirsty, or shown him the way in a journey, when at a loss or had done him some such small kindness: if he should come to his benefactor to express his gratitude, and should do after this manner, he might truly be said to act unworthily and odiously; he would show a most ungrateful spirit: and his doing after such a manner might justly be abhorred by all: and yet the gratitude, that little there is of it, most simply considered, and so far as it goes, is good. 

And so it is with respect to our exercise of love, and gratitude, and other graces towards God, they are defectively corrupt and sinful, and take 'em as they are, in their manner, and measure, might justly be odious, and provoking to God, and would necessarily be so, were we beheld out of Christ: for in that this defect is sin, it is infinitely hateful; and so the hatefulness of the very act, infinitely outweighs the loveliness of it; because all sin has infinite hatefulness and heinousness; but our holiness has but little value and loveliness, as has been elsewhere demonstrated.

Hence, though it be true that the saints are rewarded for their good works, yet it is for Christ's sake only, and not for the excellency of their works in themselves considered, or beheld separately from Christ; for so they have no excellency in God's sight, or acceptableness to him, as has now been shown. 

'Tis acknowledged that God in rewarding the holiness and good works of believers, does in some respect give them happiness as a testimony of his respect to the loveliness of their holiness and good works in his sight; for that is the very notion of a reward: but in a very different sense from what would have been, if man had not fallen; which would have been to bestow eternal life on man, as a testimony of God's respect to the loveliness of what man did, considered as in itself, and as in man, separately by himself, and not beheld as a member of Christ: in

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which sense also, the scheme of justification we are opposing, necessarily supposes, the excellency of our virtue to be respected and rewarded; for it supposes a saving interest in Christ itself to be given as a reward of it.

Two things come to pass, relating to the saints' reward for their inherent righteousness, by virtue of their relation to Christ. 

First, the guilt of their persons is all done away, and the pollution and hatefulness that attends, and is in, their good works, is hid. 

Second, their relation to Christ adds a positive value and dignity to their good works, in God's sight. 

That little holiness, and those faint and feeble acts of love, and other grace, receive an exceeding value in the sight of God, by virtue of God's beholding them as in Christ, and as it were members of one so infinitely worthy in his eyes; and that because God looks upon the persons, as persons of greater dignity on this account. Isaiah 43:4, "Since thou wast precious in my sight, thou hast been honorable." 

God, for Christ's sake, and because they are members of his own righteous and dear Son, sets an exceeding value upon their persons; and hence it follows, that he also sets a great value upon their good acts and offerings. The same love and obedience, in a person of greater dignity and value in God's sight, is more valuable in his eyes, than in one of less dignity. 

Love and respect (as has been before observed), is valuable, in proportion to the dignity of the person, whose love it is; because, so far as anyone gives his love to another, he gives himself, in that he gives his heart: but this is a more excellent offering, in proportion as the person whose self is offered, is more worthy. Believers are become immensely more honorable in God's esteem, by virtue of their relation to Christ, than man would have been, considered as by himself, though he had been free from sin; as a mean person becomes more honorable when married to a king. 

Hence God will probably reward the little weak love, and poor and exceeding imperfect obedience of believers in Christ, with a more glorious reward, than he would have done Adam's perfect obedience. 

According to the tenor of the first covenant, the person was to be accepted and rewarded, only for the work's sake; but by the covenant of grace, the work is accepted and rewarded, only for the person's sake; the person being beheld antecedently, as a member of Christ, and clothed with his righteousness. So that though the saints' inherent holiness is rewarded, yet this very reward is indeed, not the less founded on the worthiness and righteousness of Christ: none of the value that their works have in his sight, nor any of the acceptance they have with him, is out of Christ, and out of his righteousness; but his worthiness as Mediator, is the prime and only foundation on which all is built, and the universal source whence all arises. 

God indeed doth great things out of regard

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to the saints' loveliness, but 'tis only as a secondary and derivative loveliness, as it were. When I speak of a derivative loveliness, I do not mean only, that the qualifications themselves, that are accepted as lovely, are derived from Christ, and are from his power and purchase; but that the acceptance of them as a loveliness, and all the value that is set upon them, and all their connection with the reward, is founded in, and derived from Christ's righteousness and worthiness.

If we suppose that not only higher degrees of glory in heaven, but heaven itself, is in some respect given in reward for the holiness, and good works of the saints, in this secondary and derivative sense, it won't prejudice the doctrine we have maintained. 'Tis no way impossible that God may bestow heaven's glory wholly out of respect to Christ's righteousness, and yet in reward for man's inherent holiness, in different respects, and different ways. It may be only Christ's righteousness, that God has respect to, for its own sake, the independent acceptableness, and dignity of it being sufficient of itself, to recommend all that believe in Christ, to a title to this glory; and so it may be only by this that persons enter into a title to heaven, or have their prime right to it: and yet God may also have respect to the saints' own holiness, for Christ's sake, and as deriving a value from Christ's merit, which he may testify in, bestowing heaven upon them. The saints, being beheld as members of Christ, their obedience is looked upon by God, as something of Christ's, it being the obedience of the members of Christ; as the sufferings of the members of Christ, are looked upon, in some respect, as the sufferings of Christ. Hence the Apostle, speaking of his suffering, says, Colossians 1:24, "Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh." To the same purpose is Matthew 25:35, etc. "I was an hungered, naked, sick, and in prison," etc. And so that in Revelation 11:8, "And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom, and Egypt, where also our Lord was crucified."

By the merit and righteousness of Christ, such favor of God towards the believer may be obtained, as that God may hereby, be already, as it were disposed to make them perfectly and eternally happy: but yet this don't hinder, but that God in his wisdom, may choose to bestow this perfect and eternal happiness, in this way, viz. in some respect, as a reward of their holiness, and obedience: 'tis not impossible but that the blessedness may be bestowed as a reward for that which is done after that an interest is already obtained in that favor, which (to speak of God after the manner of men) disposes God to bestow the blessedness. Our heavenly Father may already have that favor for a child, whereby he may be thoroughly ready to give

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the child an inheritance because he is his child; which he is by the purchase of Christ's righteousness; and yet that don't hinder but that it should be possible, that the Father may choose to bestow the inheritance on the child, in a way of reward for his dutifulness, and behavior9 becoming a child. And so great and exceeding a reward, may not be judged more than a meet reward for his dutifulness; but that so great a reward is judged meet, don't arise from the excellency of the obedience, absolutely considered, but from his standing in so near, and honorable a relation to God, as that of a child, which is obtained only by the righteousness of Christ. And thus the reward, and the greatness of it, arises properly from the righteousness of Christ; though it be indeed in some sort the reward of their obedience. As a father might justly esteem the inheritance, no more than a meet reward for the obedience of his child, and yet esteem it more than a meet reward for the obedience of a servant. The favor whence a believer's heavenly Father bestows the eternal inheritance, and his title as an heir, is founded in that relation he stands in to him as a child, purchased by Christ's righteousness; though he in wisdom, chooses to bestow it in such away, and therein to testify his acceptance of the amiableness of his obedience in Christ.

Believers having a title to heaven by faith antecedent to their obedience, or its being absolutely promised to them before, don't hinder but that the actual bestowment of heaven may also be a testimony of God's regard to their obedience, though performed afterwards. Thus it was with Abraham, the father and pattern of all believers: God bestowed upon him that blessing of multiplying his seed as the stars of heaven, and causing that in his seed all the families of the earth should be blessed, in reward for his obedience, in offering up his son Isaac. Genesis 22:16–18, "And said, By myself have I sworn, saith the Lord; for because thou hast done this thing, and hast not withheld thy son, thine only son, that in blessing I will bless thee; and in multiplying I will multiply thy seed, as the stars of heaven, and as the sand which is upon the seashore, and thy seed shall possess the gate of his enemies, and in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice." And yet the very same blessings had been from time to time promised to Abraham, in the most positive terms, and the promise with great solemnity, confirmed and sealed to him; as Genesis 12:2–3; Genesis 13:16; Genesis 15:1, Genesis 15:4–7, etc.; Genesis 15:17, throughout; Genesis 18:10, Genesis 18:18.

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From what has been said we may easily solve the difficulty arising from that text, in Revelation 3:4, "They shall walk with me in white, for they are worthy." Which is parallel with that text in Luke 20:35, "But they which shall be accounted worthy to obtain that world, and the resurrection from the dead.…" I allow (as in the objection) that this worthiness does doubtless denote a moral fitness to the reward, or that God looks on these glorious benefits as a meet testimony of his regard to the value which their persons and performances have in his sight.

(1) God looks on these glorious benefits as a meet testimony of his regard to the value which their persons have in his sight. But he sets this value upon their persons purely for Christ's sake: they are such jewels, and have such preciousness in his eyes, only because they are beheld in Christ, and by reason of the worthiness of the head, they are the members of, and the stock they are grafted into. And this value that God sets upon them on this account is so great, that God thinks meet from regard to it to admit them to such exceeding glory. The saints on the account of their relation to Christ are such precious jewels in God's sight, that they are thought worthy of a place in his own crown (Malachi 3:17; Zechariah 9:16). So far as the saints are said to be valuable in God's sight, upon whatever account they are so, so far may they properly be said to be worthy, or meet for that honor that is answerable to that value or price which God sets upon them. A child, or wife of a prince, is worthy to be treated with great honor, and therefore if a mean person should be adopted to be a child of a prince, or should be espoused to a prince, it would be proper to say that she was worthy of such and such honor and respect, and there would be no force upon the words in saying that she ought to have such respect paid her, for she is worthy, though it be only on account of her relation to the prince that she is so.

(2) From the value God sets upon their persons, for the sake of Christ's worthiness, he also sets a high value on their virtues and performances. Their meek and quiet spirit is of great price in his sight. Their fruits are pleasant fruits, their offerings are an odor of sweet smell to him: and that because of the value he sets on their persons, as has been already observed and explained. This preciousness, or high valuableness of believers is a moral fitness to a reward, and yet this valuableness is all in the righteousness of Christ, that is the foundation of it. The thing that respect is had to, is nor excellency in them, separately by themselves, or in their virtue by itself, but to the value that in God's account arises thereto on other considerations; which is the natural import of the manner of expression in Luke 20:35, "They which shall be accounted worthy, to obtain that

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world," etc. And Luke 21:36, "That ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man." 2 Thessalonians 1:5, "That ye may be counted worthy of the kingdom of God, for which ye also suffer."

There is a vast difference between this scheme, and what is supposed in the scheme of those that oppose the doctrine of justification by faith alone. This lays the foundation of first acceptance with God, and all actual salvation consequent upon it, wholly in Christ and his righteousness. On the contrary, in their scheme, a regard to man's own excellency of virtue is supposed to be first, and to have the place of the first foundation in actual salvation, though not in that ineffectual redemption, which they suppose common to all: they lay the foundation of all discriminating salvation in man's own virtue and moral excellency: this is the very bottom stone in this affair; for they suppose that it is from regard to our virtue, that even a special interest in Christ itself is given. The foundation being thus contrary, the whole scheme becomes exceeding diverse and contrary: the one is an evangelical scheme, the other a legal one; the one is utterly inconsistent with our being justified by Christ's righteousness, the other not at all.

From what has been said we may understand what has been before mentioned, viz. how that not only is that forgiveness of sin that is granted in justification indissolubly connected with a forgiving spirit in us, but there may be many exercises of forgiving mercy that may properly be granted in reward for our forgiving those who trespass against us: for none will deny but that there are many acts of divine forgiveness towards the saints, that don't presuppose an unjustified state immediately preceding that forgiveness; none will deny that saints, that never fell from grace or a justified state, do yet commit many sins which God forgives afterwards, by laying aside his fatherly displeasure. This forgiveness may be in reward for our forgiveness, without any prejudice to the doctrine that has been maintained, as well as other mercies and blessings consequent on justification.

With respect to the second part of the objection, that relates to the different degrees of glory, and the seeming inconsistence there is in it, that the degrees of glory in different saints should be greater or lesser according to their inherent holiness and good works, and yet that everyone's glory should be purchased with the price of the very same imputed righteousness.

I answer, that Christ by his righteousness purchased for everyone, complete and perfect happiness according to his capacity: but this don't hinder but that the saints being of various capacities, may have various degrees

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of happiness, and yet all their happiness be the fruit of Christ's purchase. Indeed it can't be properly said that Christ purchased any particular degree of happiness, so that the value of Christ's righteousness in the sight of God, is sufficient to raise a believer so high, in happiness, and no higher; and so that if the believer were made happier, it would exceed the value of Christ's righteousness: but in general, Christ purchased eternal life, or perfect happiness for all, according to their several capacities. 

The saints are as so many vessels, of different sizes, cast into a sea of happiness, where every vessel is full; this Christ purchased for all: but after all 'tis left to God's sovereign pleasure to determine the largeness of the vessel; Christ's righteousness meddles not with this matter. Ephesians 4:4–7, "There is one body, and one spirit; even as ye are called in one hope of your calling; one Lord, one faith, one baptism, etc.…But unto everyone of us is given grace according to the measure of the gift of Christ." 

God may dispense in this matter according to what rule he pleases, not the less for what Christ has done: he may dispense either without condition, or upon what condition he pleases to fix. 'Tis evident that Christ's righteousness meddles not with this matter; for what Christ did, was to fulfill the covenant of works; but the covenant of works did not meddle at all with this: if Adam had persevered in perfect obedience, he and his posterity would have had perfect and full happiness; everyone's happiness would have so answered his capacity, that he would have been completely blessed; but God would have been at liberty to have made some of one capacity, and others of another as he pleased. 

The angels have obtained eternal life, or a state of confirmed glory by a covenant of works, whose condition was perfect obedience; but yet some are higher in glory than others, according to the several capacities 1 that God, according to his sovereign pleasure, hath given them. 

So that it being still left with God, notwithstanding the perfect obedience of the second Adam, to fix the degree of each one's capacity, by what rule he pleases,2 he hath been pleased to fix the degree of capacity, and so of glory, by the proportion of the saint's grace and fruitfulness here. He gives higher degrees of glory, in reward for higher degrees of holiness and good works, because it pleases him; and yet all the happiness of each saint is indeed the fruit of the purchase of Christ's obedience. If it had been but one man, that Christ had obeyed and died for, and it had pleased God to make him of a very large capacity, Christ's perfect obedience would have purchased that his capacity

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should be filled, and then all his happiness might properly be said to be the fruit of Christ's perfect obedience; though if he had been of a less capacity, he would not have had so much happiness, by the same obedience; and yet would have3 had as much as Christ merited for him. 

Christ's righteousness meddles not with the degree of happiness, any otherwise than as he merits that it should be full, and perfect, according to the capacity: and so it may be said to be concerned in the degree of happiness, as perfect is a degree, with respect to imperfect; but it meddles not with degrees of perfect happiness.

This matter may be yet better understood, if we consider that Christ and the whole church of saints, are as it were, one body, of which he is the head and they members, of different place and capacity: now the whole body, head and members, have communion in Christ's righteousness, they are all partakers of the benefit of it; Christ himself the head is rewarded for it, and every member is partaker of the benefit and reward: but it does by no means follow, that every part should equally partake of the benefit; but every part in proportion to its place and capacity; the head partakes of far more than other parts, because it is of a far greater capacity; and the more noble members partake of more than the inferior. As it is in a natural body that enjoys perfect health, the head, and the heart, and lungs have greater share of this health, they have it more seated in them, than the hands and feet, because they are parts of greater capacity; though the hands and feet are as much in perfect health as those nobler parts of the body: so it is in the mystical body of Christ, all the members are partakers of the benefit of the righteousness of the head; but 'tis according to the different capacity and place they have in the body; and God determines that place and capacity as he pleases; he makes whom he pleases the foot, and whom he pleases the hand, and whom he pleases the lungs, etc. 1 Corinthians 12:18, "God hath set the members, every one of them, in the body, as it hath pleased him." 

God efficaciously determines the place, and capacity of every member, by the different degrees of grace, and assistance in the improvement of it, here in this world: those that he intends for the highest place in the body, he gives them most of his spirit, the greatest share of the divine nature, the spirit and nature of Christ Jesus the head, and that assistance whereby they perform the most excellent works, and do most abound in them.

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