An answer to a late scandalous pamphlet entituled A friendly debate between Satan and Sherlock, written by Thomas Danson by William Sherlock ...
Sherlock, William, 1641?-1707.
1677
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An answer to a late scandalous pamphlet entituled A friendly debate between Satan and Sherlock, written by Thomas Danson by William Sherlock ...
Sherlock, William, 1641?-1707.
[2], 70 p.
Printed by A.C. for Walter Kettilby ...,
London :
1677.
Reproduction of original in the Union Theological Seminary Library, New York.
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eng
Danson, Thomas, ca. 1624-1694. -- Friendly debate between Satan and Sherlock.
Mystical union.
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AN
ANSWER
To
a
late
SCANDALOUS
PAMPHLET
,
ENTITULED
,
A
Friendly
Debate
between
SATAN
and
SHERLOCK
,
Written
by
THOMAS
DANSON
.
BY
WILLIAM
SHERLOCK
,
Rector
of
S.
George
Buttolph-Lane
,
London
.
LONDON
:
Printed
by
A.
C.
for
Walter
Kettilby
,
at
the
Bishops
Head
in
S.
Paul's
Church-Yard
.
1677.
AN
ANSWER
TO
THE
PREFACE
.
OUR
Author
was
conscious
to
himself
,
that
the
very
Title
and
Design
of
this
Pamphlet
would
be
so
offensive
to
all
sober
Christians
,
that
he
durst
not
venture
it
abroad
in
the
world
without
making
some
Apology
for
it
,
and
had
he
deferred
his
Apology
a
little
longer
,
he
might
have
been
informed
of
some
more
material
things
to
have
exercised
his
faculty
of
making
excuses
.
But
he
conceives
himself
obliged
to
make
an
Apology
for
three
things
,
which
,
he
conceives
,
an
intelligent
Reader
may
fault
in
them
,
according
to
his
new
mode
of
speaking
.
First
,
that
they
came
out
so
late
,
when
many
Persons
of
ability
have
foiled
the
Adversary
,
and
when
he
hath
mollified
the
harshness
of
many
expressions
here
repeated
,
in
a
second
Discourse
.
To
the
former
he
answers
,
that
none
had
dealt
with
Mr.
Sherlock
upon
the
Medium
here
suggested
,
and
that
the
world
had
had
these
Sheets
sooner
,
if
this
Medium
they
contain
,
had
come
sooner
into
his
thoughts
.
This
is
a
very
satisfactory
Answer
,
and
I
know
nothing
to
be
said
to
it
,
for
it
is
unreasonable
any
man
should
write
before
he
thinks
,
though
I
doubt
after
all
,
it
will
appear
,
that
our
Author
has
done
so
.
But
what
an
unmerciful
man
is
this
,
to
set
so
furiously
upon
a
foiled
Adversary
,
only
for
the
sake
of
a
new
Medium
,
which
is
like
running
a
man
through
with
a
Rapier
,
who
was
killed
before
with
a
Bullet
,
because
forsooth
he
had
not
been
yet
killed
with
a
Sword
,
and
he
must
needs
try
the
strength
of
his
Arm
and
the
metal
of
his
Sword.
But
this
is
a
plain
Argument
,
that
though
our
Author
is
resolved
to
huff
,
and
like
the
Dutch
,
appoint
public
Thanksgivings
and
Bonfires
,
when
they
are
beat
,
to
keep
up
their
reputation
(
which
well
enough
becomes
such
Dutch
Divines
)
yet
he
did
not
think
in
his
heart
,
that
the
Adversary
was
foiled
,
nor
is
he
ever
likely
to
be
foiled
by
twenty
such
new
Medium's
as
this
.
But
I
would
fain
hear
what
he
has
to
say
to
the
latter
,
why
He
should
repeat
those
Expressions
,
the
harshness
of
which
had
been
mollified
in
a
second
Discourse
;
without
so
much
as
giving
notice
to
the
Devil
of
any
such
thing
,
which
I
am
apt
to
think
,
he
would
have
been
so
ingenuous
as
to
have
acknowledged
,
had
he
been
duly
informed
:
If
he
have
not
put
a
cheat
upon
the
Devil
in
this
,
I
am
sure
he
has
upon
his
credulous
Readers
.
But
to
this
he
answers
,
That
he
finds
not
in
M.
Sherlock
'
s
second
Discourse
any
retraction
of
his
unsound
Tenets
.
But
he
finds
a
Defence
of
the
soundness
of
them
,
and
such
as
has
silenc'd
his
Adversaries
,
and
it
had
been
done
more
like
a
Man
and
a
Scholar
,
to
have
assaulted
the
second
Discourse
,
than
to
have
gloried
in
the
repetition
of
the
old
baffled
Calumnies
;
unless
he
thought
it
would
give
more
reputation
and
credit
to
them
,
that
they
are
repeated
and
owned
by
the
Devil
.
But
he
proceeds
:
Though
he
seems
upon
second
thoughts
,
not
so
well
pleased
with
his
own
Phraseology
,
as
giving
cause
to
every
man
,
whose
addition
is
Christian
,
to
suspect
,
that
under
a
pretence
of
rectifying
mistakes
,
he
designed
to
expose
all
Religion
(
which
not
without
cause
he
intimates
his
fear
of
,
Pref.
p.
3.
of
his
first
discourse
:
)
Who
,
that
reads
these
words
,
would
not
imagine
,
that
in
the
Preface
to
my
First
Book
,
I
had
intimated
my
fears
,
lest
my
Phraseology
,
as
he
calls
it
,
should
expose
all
Religion
,
and
that
this
was
the
reason
,
why
I
altered
it
in
my
second
:
whereas
that
passage
he
refers
to
in
the
Preface
,
concerns
quite
another
matter
,
as
appears
from
viewing
the
whole
sentence
:
I
have
taken
care
,
not
only
to
unteach
men
,
what
was
amiss
,
but
to
explain
and
confirm
the
true
notions
of
Religion
,
lest
any
man
should
suspect
,
that
under
a
pretence
of
rectifying
mistakes
,
I
designed
to
expose
all
Religion
:
and
the
reason
I
assigned
in
the
second
,
for
changing
some
Phrases
is
quite
different
:
for
there
is
an
Euphemia
due
from
us
when
we
speak
of
Sacred
things
,
and
it
is
not
fit
always
to
represent
such
Doctrines
in
their
true
and
proper
Colours
:
whether
this
be
a
good
reason
I
cannot
tell
,
but
it
was
the
best
I
had
,
and
I
never
thought
to
have
been
called
to
an
account
for
such
a
piece
of
ingenuity
,
as
our
Author
will
never
be
guilty
of
:
I
sufficiently
signifie
,
that
I
still
believe
those
expressions
to
be
a
proper
and
natural
representation
of
their
Doctrines
,
but
their
Doctrines
are
so
horrid
,
that
it
is
not
fit
to
represent
them
in
their
proper
language
,
as
it
is
not
fit
to
describe
obscene
and
filthy
things
in
proper
terms
.
Here
we
have
the
first
tast
of
our
Authors
Ingenuity
and
Honesty
,
which
shows
him
to
be
a
man
well
qualified
to
write
a
Dialogue
for
the
Devil
.
The
Second
thing
he
fears
may
be
blamed
is
,
that
Mr.
Sh.
principles
are
represented
under
the
form
of
a
Dialogue
,
and
with
so
odious
a
choice
of
a
Dialogist
.
As
for
the
form
of
a
Dialogue
I
like
it
very
well
,
when
it
is
honestly
managed
,
and
whether
this
be
so
or
no
,
shall
be
presently
examined
.
Though
I
wonder
he
was
not
afraid
to
mention
those
Dialogues
,
which
have
given
such
a
baffle
to
their
Cause
,
that
Satan
himself
cannot
help
them
.
But
he
has
started
one
Objection
,
which
he
had
better
spared
because
he
cannot
Answer
it
,
viz.
That
Mr.
Sh.
is
brought
in
ex
professo
designing
to
give
the
Devil
hopes
of
Salvation
,
which
yet
he
no
where
does
throughout
his
whole
Book
:
which
he
attempts
to
justifie
from
my
own
practice
and
apology
:
the
sum
of
which
is
this
,
that
I
charge
some
mens
Doctrines
with
such
consequences
,
which
they
do
not
own
,
and
plainly
acknowledg
,
that
they
do
not
own
them
in
such
express
words
;
but
if
they
will
be
consistent
with
themselves
,
upon
their
Principles
they
must
own
them
;
which
is
a
plain
way
of
Reasoning
,
which
all
men
allow
of
,
to
convince
men
of
the
unsoundness
of
their
Doctrines
,
by
the
evil
consequences
,
which
attend
them
:
but
is
there
no
difference
between
this
and
bringing
in
a
man
industriously
owning
and
proving
those
consequences
,
which
he
does
not
own
;
as
to
give
a
plain
instance
or
two
of
it
:
Suppose
the
Friendly
Debate
,
which
he
mentions
,
had
brought
in
a
Non-Conformist
industriously
disputing
against
all
Order
and
Government
in
the
Church
,
because
this
is
the
natural
consequence
of
their
loose
Principles
:
or
should
have
brought
in
a
Calvinist
owning
and
proving
,
that
God
is
the
Author
of
sin
,
and
that
he
damns
his
creatures
,
only
to
show
his
Almighty
power
,
and
to
sport
himself
in
their
miseries
,
or
that
there
is
no
need
of
living
a
holy
life
,
but
that
God
can
love
us
as
dearly
with
all
our
sins
,
as
when
we
are
holy
;
would
not
T.
Danson
have
thought
this
hard
usage
to
be
made
to
own
that
,
and
plead
for
it
,
which
he
pretends
to
disown
.
What
is
the
meaning
of
a
Dialogue
,
but
to
represent
two
Persons
talking
together
?
And
therefore
if
we
will
deal
honestly
,
we
must
make
neither
of
them
say
that
,
which
we
know
,
they
would
not
say
,
if
they
were
present
:
we
may
charge
any
man
with
the
ill
consequences
of
his
Doctrine
,
but
we
must
not
make
him
own
them
,
unless
he
pleases
;
at
this
rate
of
writing
Dialogues
,
I
could
quickly
make
T.
Danson
appear
the
greatest
Fop
in
nature
.
As
for
the
choice
of
a
Dialogist
,
which
he
confesses
to
be
odious
enough
,
he
pretends
he
could
not
avoid
it
in
regard
of
the
Medium
he
insists
upon
:
for
who
can
be
imagined
a
fitter
person
to
debate
the
point
with
him
,
whether
there
be
any
hope
of
the
Devils
Salvation
,
than
the
Person
concerned
,
Satan
himself
.
He
has
concealed
the
true
Reason
,
which
is
,
because
it
was
Odious
,
and
did
gratifie
a
Fanatic
rage
,
and
malice
;
for
what
necessity
was
there
of
a
Dialogue
?
Why
could
not
T.
D.
have
fairly
debated
the
case
upon
my
Principles
,
and
left
me
to
answer
for
my self
?
He
who
will
observe
the
rules
of
Dialogues
,
ought
not
to
bring
in
two
persons
talking
together
,
who
can
never
be
supposed
to
do
so
;
and
there
never
was
yet
any
Dialogue
framed
between
a
man
and
the
Devil
,
but
upon
a
designed
abuse
;
and
let
Mr.
Danson
consider
,
whether
this
be
a
fit
representation
to
make
of
a
Christian
and
a
Minister
:
for
my
part
I
heartily
forgive
the
injury
,
pitty
his
folly
,
and
despise
his
malice
,
and
would
seriously
advise
him
to
have
a
care
,
lest
while
he
intends
merrily
,
and
,
as
he
thinks
,
wittily
,
to
dispute
the
Devil
into
Heaven
,
he
do
not
dispute
himself
into
a
worse
place
:
I
had
rather
ten
thousand
times
be
represented
,
as
disputing
with
the
Devil
,
than
so
much
to
partake
of
his
nature
and
qualities
.
Let
any
man
judg
,
whether
this
be
not
a
readier
way
to
expose
all
Religion
to
contempt
than
some
harsh
and
ill
sounding
Phrases
:
their
Fantastic
Divinity
has
already
made
a
great
many
half-witted
men
Atheists
,
who
had
wit
enough
to
see
the
folly
of
their
Religion
,
but
not
to
discover
the
true
notions
of
things
,
and
what
a
confirmation
will
it
be
to
such
men
to
hear
the
Fundamental
Principles
of
Religion
,
the
love
of
God
to
his
creatures
,
and
the
necessity
of
Holiness
to
recommend
us
to
God
,
Burlesqued
by
a
Fanatic
Devil
?
But
indeed
his
Friends
the
Non-Conformists
have
most
reason
to
be
angry
with
him
for
this
,
for
it
seems
their
cause
is
at
a
very
low
Ebb
,
when
they
are
forced
to
call
the
Devil
in
to
their
assistance
.
Flectere
si
nequeo
superos
,
Acheronta
movebo
.
Like
Saul
,
who
went
to
the
Witch
at
Endor
,
when
God
would
not
hear
him
?
And
I
have
so
good
an
opinion
of
them
,
(
as
much
as
I
am
thought
their
enemy
,
for
no
other
reason
,
than
the
Galathians
thought
S.
Paul
so
,
because
I
have
told
them
the
truth
,
and
charitably
designed
to
rescue
them
from
those
mistakes
,
which
are
great
hinderances
of
Piety
,
and
dangerous
snares
and
temptations
to
weak
doubting
Christians
)
yet
I
say
,
I
believe
so
well
of
them
,
that
they
are
not
willing
to
have
the
Devil
of
their
party
,
nor
represented
as
their
Patron
and
Advocate
.
And
yet
throughout
this
Friendly
Debate
,
the
Devil
is
brought
in
as
pleading
their
cause
,
and
going
to
Conventicles
,
and
mightily
admiring
Dr.
Owen
,
and
some
other
of
his
Brethren
:
and
this
T.
Danson
was
so
conscious
of
,
that
when
in
his
Preface
in
vindication
of
this
Dialogue
,
he
produces
the
instance
of
the
Friendly
Debate
,
he
durst
not
add
[
between
a
Conformist
,
and
a
Non-Conformist
,
]
because
that
makes
it
too
plain
,
which
side
the
Devil
took
,
that
the
Friendly
Debate
between
Satan
and
Sherl
.
was
equivalent
to
a
Friendly
Debate
between
a
Non-Conformist
and
a
Conformist
.
Though
I
must
needs
say
this
for
T.
Danson
,
that
he
has
chose
the
most
proper
Dialogist
,
that
possibly
he
could
for
such
a
design
:
For
the
whole
Dialogue
consists
of
nothing
else
,
but
lies
and
calumnies
,
and
who
so
proper
a
Person
to
bear
that
part
,
as
the
Devil
,
who
is
the
Father
of
lies
,
and
the
Accuser
of
the
Brethren
?
and
indeed
I
am
more
beholden
to
this
Author
,
than
to
any
of
my
adversaries
,
that
he
will
let
the
world
know
who
is
my
grand
Adversary
;
I
have
been
assaulted
all
along
with
no
other
weapons
,
but
lies
and
slanders
,
and
malitious
insinuations
,
but
then
it
was
done
with
a
demure
pretence
of
Religion
,
and
Zeal
for
God
,
but
M.
Danson
has
dealt
honestly
,
and
drawn
aside
the
Curtain
,
and
showed
the
world
,
that
Satan
stood
behind
to
prompt
them
;
but
to
return
to
our
Author
,
he
proceeds
thus
.
The
last
thing
,
that
some
Readers
may
fault
,
is
,
that
the
Dialogue
detracts
from
the
Devils
abilities
of
managing
a
Controversie
,
for
he
is
commonly
introduced
,
as
acquiescing
in
Mr.
Sherl
.
Grounds
,
which
are
liable
enough
to
exception
.
It
is
well
for
him
,
if
this
be
the
last
thing
,
his
Readers
will
find
fault
with
,
which
if
it
be
,
will
as
much
detract
from
their
understandings
,
as
the
other
does
from
the
Devils
skill
in
Controversie
.
To
this
he
answers
,
That
there
is
a
fitness
,
and
necessity
for
it
.
The
fitness
in
short
is
this
,
that
the
Devil
is
contented
to
appear
a
fool
,
so
he
may
do
mischief
;
and
indeed
this
is
the
only
reason
I
can
think
of
,
that
should
make
him
contented
to
bear
his
part
in
so
silly
a
Dialogue
as
this
;
And
I
fear
,
it
will
be
found
at
last
,
that
as
great
a
fool
as
the
Devil
seems
to
be
,
he
has
out-witted
our
Author
in
this
undertaking
.
The
necessity
is
in
regard
of
the
deficiency
of
M.
Sh.
Book
,
(
to
which
the
Dialogue
is
confined
)
which
affords
not
answers
to
multitude
of
exceptions
(
which
might
have
been
put
into
Satans
mouth
)
against
the
Principles
therein
contained
.
Truly
I
cannot
help
that
,
for
I
never
thought
of
disputing
with
the
Devil
,
and
therefore
might
not
be
so
well
provided
for
him
:
But
he
,
who
help'd
the
Devil
to
so
much
,
without
any
just
occasion
from
any
thing
in
that
Book
,
might
have
help'd
him
to
more
,
if
there
had
not
been
some
other
defect
;
and
I
doubt
not
,
but
the
Devil
would
have
argued
more
craftily
,
had
he
been
left
to
his
own
natural
wit
,
or
had
a
better
disputant
to
put
words
into
his
mouth
;
The
lying
malicious
part
could
not
have
been
done
better
by
the
Devil
himself
,
and
if
that
had
not
made
him
some
satisfaction
for
the
other
defects
,
I
know
not
how
M.
Danson
could
ever
have
repaired
the
injury
he
has
done
him
.
I
should
much
have
wondered
,
if
after
the
last
fault
,
there
had
not
been
some
other
found
out
;
and
now
he
suspects
,
That
some
may
find
a
fourth
fault
,
that
the
Author
brings
in
Satan
as
playing
upon
M.
Sherlock
.
But
hath
not
M.
Sh.
taken
the
same
liberty
with
his
Antagonists
:
I
am
sorry
our
Author
should
give
himself
the
trouble
to
excuse
his
wit
,
for
he
has
as
little
reason
for
it
,
as
any
man
I
know
:
But
I
see
the
Devil
is
their
very
good
Friend
,
and
must
revenge
their
quarrel
on
me
,
and
play
upon
me
,
because
as
our
Author
says
,
I
have
plaid
upon
them
;
well
if
it
must
be
so
,
I
cannot
help
it
,
only
I
would
advise
them
not
to
look
behind
,
lest
they
should
see
the
Devil
laughing
more
heartily
at
them
behind
their
backs
.
And
I
perceive
the
Devil
has
very
much
be-fooled
,
if
he
does
not
laugh
at
our
Author
,
that
he
should
see
no
difference
between
representing
a
Minister
of
Christ
Jesus
disputing
with
the
Devil
,
and
the
Devil
playing
and
drolling
on
him
;
and
making
a
little
innocent
mirth
with
some
absurd
and
foolish
propositions
,
such
a
man
is
a
very
fit
Tool
for
the
Devils
use
,
who
has
lost
all
manner
of
sense
,
of
what
is
fit
and
comly
.
And
now
the
Author
gives
us
leave
to
go
into
the
house
it self
,
and
though
I
perceive
it
is
a
haunted
house
,
yet
I
think
there
is
no
danger
in
it
,
for
it
is
such
a
silly
Devil
,
as
will
be
easily
conjured
out
.
AN
ANSWER
To
a
SCANDALOUS
PAMPHLET
,
ENTITULED
,
A
Friendly
Debate
between
SATAN
and
SHERLOCK
.
THe
Question
under
debate
is
,
whether
those
Principles
owned
by
me
in
A
Discourse
of
the
Knowledge
of
JESUS
CHRIST
,
afford
the
Devi
the
same
grounds
for
his
hope
of
Salvation
,
that
they
do
mankind
?
Thus
our
Author
tells
us
in
his
Title-Page
,
which
he
says
,
subverts
the
Gospel
,
and
transforms
Christianity
into
Mahumetanism
.
This
Mahumetism
is
placed
here
only
as
an
invidious
term
,
for
that
gives
no
more
hope
of
Salvation
to
the
Devil
,
than
T.
Danson
does
,
unless
he
will
say
,
that
an
absolute
Fate
and
irrespective
Decrees
,
which
is
the
doctrin
of
Mahumetanism
gives
the
Devil
as
much
hope
of
Salvation
,
as
Mankind
:
And
if
he
did
say
so
,
some
think
he
would
come
much
nearer
the
truth
;
for
if
these
absolute
Decrees
give
no
hope
to
the
Devil
,
no
more
do
they
to
Mankind
:
For
he
will
not
say
,
that
the
Elect
are
all
Mankind
,
and
it
is
plain
,
that
the
Reprobate
,
who
are
far
the
greatest
part
of
Mankind
,
can
have
no
more
reasonable
hope
of
Salvation
,
than
the
Devils
have
,
and
the
Elect
themselves
can
have
no
hope
of
Salvation
by
virtue
of
these
Principles
;
but
must
either
have
a
particular
revelation
for
it
,
or
live
in
perpetual
doubt
,
or
abuse
themselves
by
a
warm
and
Enthusiastic
fansie
:
And
if
there
were
any
necessity
of
chusing
one
,
methinks
every
man
out
of
love
to
himself
and
to
human
Nature
,
should
rather
espouse
those
Principles
,
which
afford
all
mankind
reasonable
hopes
of
Salvation
,
though
the
Devil
himself
should
conceive
some
reason
to
hope
well
too
;
than
such
Principles
as
will
give
no
man
,
not
the
Elect
themselves
any
sure
foundation
for
hope
.
But
let
us
consider
,
what
those
Principles
are
,
which
as
our
Author
says
,
give
the
Devil
as
great
hope
of
Salvation
as
Mankind
.
And
the
First
is
,
Gods
love
to
all
his
Creatures
;
as
he
cites
my
words
,
The
light
of
nature
,
and
works
of
Creation
and
Providence
assure
us
,
that
God
is
so
good
,
that
he
designs
and
desires
the
happiness
of
all
his
Creatures
according
to
the
capacity
of
their
natures
.
[
Knowledge
of
Christ
,
p.
42.
Ed.
1.
]
and
therefore
either
the
Devil
is
none
of
Gods
Creatures
,
or
his
nature
is
uncapable
of
happiness
,
or
God
designs
and
desires
his
happiness
,
as
well
as
of
other
of
his
Creatures
.
I
see
our
Author
begins
,
as
he
intends
to
hold
on
,
for
it
is
his
constant
Practice
to
take
part
of
a
Sentence
,
which
he
thinks
will
serve
his
turn
,
and
leave
out
what
will
not
;
for
my
words
are
these
:
The
light
of
nature
and
the
works
of
Creation
and
Providence
,
and
those
manifold
Revelations
God
hath
made
of
himself
to
the
world
,
especially
that
last
and
most
perfect
Revelation
by
Jesus
Christ
our
Lord
,
assure
us
,
&c.
So
that
I
joyn
the
Light
of
Nature
with
the
Revelation
of
the
Gospel
,
which
is
the
most
certain
discovery
of
the
will
of
God
,
and
therefore
can
be
understood
of
no
other
creatures
,
than
those
to
whom
the
Gospel
gives
hopes
of
Salvation
.
But
the
force
of
his
Argument
consists
in
the
word
Creature
;
but
does
not
the
Scripture
use
that
word
peculiarly
for
all
mankind
?
When
our
Saviour
commands
his
Apostles
to
Preach
the
Gospel
to
every
Creature
,
Mark
xvi
.
15.
does
that
signifie
,
that
they
must
Preach
the
Gospel
to
Devils
,
as
well
as
Men
?
When
the
Psalmist
tells
us
,
that
the
Lord
is
good
to
all
,
and
his
tender
mercies
are
over
all
his
works
,
Psal.
cxlv
.
9.
which
is
as
large
an
expression
as
all
Creatures
,
must
the
Devil
,
who
is
one
of
Gods
works
be
included
or
not
?
if
not
,
then
it
seems
God
may
be
good
all
his
works
,
and
all
his
Creatures
according
to
the
Scripture
Phrase
,
without
being
good
to
the
Devil
.
But
why
did
not
our
Author
from
hence
conclude
the
Salvation
of
Birds
and
Beasts
and
Fishes
,
and
in
a
Fanatic
phrensie
,
like
another
S.
Francis
,
and
S.
Antony
,
go
and
Preach
to
Lambs
and
Sheep
and
Fish
?
For
they
are
Creatures
too
,
and
if
we
will
believe
the
experience
of
these
Saints
,
very
capable
of
Devotion
;
and
indeed
it
would
have
been
a
much
more
innocent
imploiment
,
and
more
suited
to
his
abilities
,
than
writing
Dialogues
for
the
Devil
.
But
let
me
seriously
ask
our
Author
,
whether
God
be
good
to
all
his
Creatures
or
not
?
If
he
be
(
as
I
hope
,
he
will
not
dare
to
say
otherwise
,
whatever
he
thinks
,
)
then
according
to
his
Principles
,
the
Devil
has
the
same
hope
of
Salvation
,
that
mankind
has
;
or
if
he
have
not
,
then
he
must
find
out
some
way
to
reconcile
Gods
love
to
all
his
Creatures
,
with
the
irrevocable
Damnation
of
the
Devil
,
and
that
will
serve
my
turn
as
well
as
his
.
But
to
bring
this
to
an
issue
,
I
will
only
ask
him
one
question
more
,
whether
from
Gods
goodness
to
all
his
Creatures
,
he
thinks
,
it
may
be
proved
,
that
all
men
shall
to
all
eternity
be
in
the
same
capacity
for
Salvation
,
that
they
are
in
while
they
live
in
this
world
?
If
not
,
then
it
seems
,
God
may
be
very
good
to
all
his
Creatures
,
and
yet
allot
such
a
time
for
the
exercise
of
his
patience
and
long
suffering
,
beyond
which
the
obstinate
and
incorrigible
shall
be
utterly
uncapable
of
Mercy
and
Salvation
:
and
this
God
expresly
tells
us
,
that
his
Spirit
shall
not
always
strive
with
man
,
Gen.
vi
.
3.
and
our
Saviour
wept
over
Jerusalem
,
because
she
had
out-stood
the
day
of
Grace
and
Salvation
,
Luke
xix
.
41
,
42.
And
when
he
was
come
near
,
he
beheld
the
City
,
and
wept
over
it
,
saying
,
if
thou
hadst
known
,
even
thou
at
least
in
this
thy
day
,
the
things
which
belong
unto
thy
peace
,
but
now
they
are
hid
from
thine
eyes
.
The
like
we
may
see
in
Matth.
xxiii
.
37
,
38
,
39.
And
the
Apostle
to
the
Hebrews
dissuades
from
the
delays
of
their
Repentance
,
by
the
example
of
Gods
severity
upon
the
Israelites
.
Heb.
iii.
7
,
8
,
9
,
&c.
To
day
if
you
will
hear
his
voice
,
harden
not
your
hearts
,
as
in
the
provocation
,
as
in
the
day
of
temptation
in
the
wilderness
,
when
your
Fathers
tempted
me
,
proved
me
,
and
saw
my
works
forty
years
,
wherefore
I
was
grieved
with
that
generation
,
and
said
,
they
do
always
err
in
their
hearts
,
and
have
not
known
my
ways
,
so
I
sware
in
my
wrath
,
they
shall
not
enter
into
my
rest
:
take
heed
Brethren
,
lest
there
be
in
any
of
you
an
evil
heart
of
unbelief
in
departing
from
the
living
God
;
But
exhort
one
another
daily
,
while
it
is
called
to
day
,
lest
any
of
you
be
hardned
through
the
deceitfulness
of
sin
.
And
in
Heb.
xii
.
15
,
16
,
17.
he
presses
the
same
exhortation
from
the
example
of
Esau
,
who
for
one
morsel
of
bread
sold
his
birth-right
,
for
ye
know
,
how
that
afterward
,
when
he
would
have
inherited
the
blessing
,
he
was
rejected
:
for
he
found
no
place
for
Repentance
,
though
he
sought
it
earnestly
with
tears
.
And
our
Saviour
gives
us
the
same
account
in
the
Parable
of
the
foolish
Virgins
,
who
were
not
prepared
to
entertain
the
Bridegroom
,
when
he
came
,
Matth.
xxv
.
1
,
2
,
&c.
which
he
concludes
with
this
inference
,
Watch
therefore
,
for
you
know
neither
the
day
nor
the
hour
,
wherein
the
son
of
man
cometh
v.
13.
From
all
which
it
evidently
appears
,
that
though
God
be
very
good
to
all
his
Creatures
,
yet
he
has
limited
a
time
to
the
exercise
of
his
Grace
and
Mercy
,
beyond
which
he
will
not
extend
his
goodness
to
those
,
who
neglect
their
day
,
and
proper
season
of
Grace
:
The
longest
period
,
that
any
Christians
own
,
is
the
day
of
our
life
,
though
some
of
the
most
Zealous
Patrons
of
the
Divine
Goodness
,
think
it
no
reproach
to
the
goodness
of
God
to
make
it
shorter
,
and
to
assert
,
that
some
men
may
out-sin
the
day
of
Grace
even
in
this
life
,
and
some
of
those
places
,
I
have
now
mentioned
,
seem
very
strongly
to
insinuate
some
such
thing
;
which
is
a
very
powerful
Argument
against
the
delays
of
our
Repentance
,
and
should
make
us
very
cautious
of
contracting
such
habits
of
vice
,
as
may
make
the
Grace
of
God
ineffectual
to
us
.
So
that
though
God
be
very
good
to
all
his
Creatures
,
that
is
not
sufficient
to
prove
the
Devil
to
be
in
as
good
a
capacity
of
Salvation
as
mankind
,
unless
he
can
withal
prove
,
that
the
Devils
day
of
Grace
and
Salvation
is
not
yet
past
,
and
when
he
does
that
,
he
shall
hear
more
from
me
.
I
have
insisted
the
longer
on
this
,
because
it
is
a
sufficient
answer
to
this
whole
Pamphlet
,
and
whoever
can
but
carry
this
in
his
mind
,
will
easily
discover
the
Sophistry
of
all
the
rest
,
for
if
the
Devils
time
be
past
,
his
condition
is
equally
hopeless
and
desperate
,
let
the
terms
of
Salvation
be
what
they
will.
And
since
our
Author
has
put
me
in
mind
of
an
old
Maxim
,
Frustra
fit
per
plura
,
quod
fieri
potest
per
pauciora
,
I
shall
not
trace
the
Devil
through
all
his
turnings
and
labyrinths
,
but
taking
that
account
,
which
he
gives
of
his
hope
of
Salvation
from
my
Principles
,
and
supposing
it
at
the
present
to
be
a
true
account
(
which
as
you
shall
hear
more
afterwards
is
far
from
being
so
)
shall
show
you
what
a
silly
Devil
this
is
,
and
that
his
Doctrine
of
signs
and
evidences
is
much
more
foolish
and
absurd
,
than
ever
the
wildest
Fanatic
Preached
to
a
doubting
Soul
:
we
find
all
his
grounds
to
hope
for
Salvation
put
together
at
the
end
of
this
Pamphlet
,
p.
43.
&c.
As
First
,
That
God
is
so
good
,
that
he
designs
and
desires
the
happiness
of
all
his
Creatures
(
and
therefore
mine
,
)
this
I
have
already
answered
,
and
that
answer
will
answer
all
the
rest
.
II.
That
Gods
will
in
that
design
is
not
Arbitrary
,
having
no
reason
but
it self
,
for
such
a
will
would
destroy
all
the
perfections
of
Gods
nature
.
Answ.
But
his
will
is
governed
by
the
Laws
of
Wisdom
and
Justice
and
Holiness
,
and
that
will
serve
to
condemn
bad
men
and
evil
spirits
,
and
to
pass
an
irrevocable
sentence
on
them
:
and
it
seems
our
Author
thinks
,
and
that
very
right
,
that
an
Arbitrary
will
,
which
acts
for
no
other
reason
,
but
because
it
will
,
would
give
the
Devil
more
hopes
of
Salvation
:
for
if
God
have
no
reason
to
damn
the
Devil
,
but
because
he
will
,
it
is
possible
he
may
alter
his
mind
when
there
is
no
reason
,
why
he
should
not
,
and
as
well
save
,
as
damn
them
without
any
Reason
.
III.
That
Holiness
in
the
Creature
is
the
reason
of
the
determination
of
his
love
to
any
particular
persons
.
Answ.
What
comfort
is
this
to
the
Devil
?
who
is
a
very
wicked
and
impure
Spirit
,
and
therefore
cannot
expect
,
that
God
should
love
him
for
this
reason
,
if
God
could
love
him
without
Holiness
,
he
would
have
more
reason
to
hope
well
.
IV.
That
this
Holiness
is
not
an
effect
of
an
Omnipotent
power
,
but
of
powerful
Motives
and
Arguments
,
(
and
so
by
the
use
of
my
free
will
,
I
may
be
Holy
if
I
will.
)
Answ.
If
he
call
this
my
Principle
,
it
is
a
very
great
Calumny
,
though
it
is
not
the
first
lie
the
Devil
has
told
,
but
at
present
suppose
it
to
be
true
,
what
powerful
Motive
can
the
Devil
have
to
be
Holy
,
when
a
final
and
irrevocable
sentence
is
past
on
him
?
there
can
be
no
Motive
to
Repentance
powerful
,
without
hope
of
Pardon
,
and
that
he
has
none
.
But
does
our
Author
imagine
it
impossible
for
Men
or
Devils
to
sink
into
such
a
degenerate
state
,
that
the
most
powerful
Motives
cannot
work
on
them
?
what
does
the
Apostle
mean
then
by
being
hardened
through
the
deceitfulness
of
sin
,
having
a
reprobate
sense
,
and
being
past
feeling
,
and
their
Consciences
seared
as
with
a
hot
iron
?
and
if
men
may
by
repeated
acts
of
sin
grow
so
hard
and
incurable
,
what
shall
we
think
of
the
Devils
?
What
can
powerful
Motives
do
on
them
?
If
God
would
make
any
Creatures
Holy
by
an
Omnipotent
and
irresistible
Grace
,
there
is
some
hope
for
the
Devil
,
that
he
might
be
Holy
,
when
God
pleases
to
make
him
so
:
but
the
most
powerful
Arguments
will
signifie
nothing
to
such
degenerate
Creatures
:
and
so
far
as
we
can
understand
the
nature
of
Gods
judgments
from
the
examples
of
Scripture
(
for
in
executing
judgments
God
reserves
a
Soveraignty
to
himself
,
and
punishes
some
sooner
and
others
later
,
and
when
men
have
made
themselves
ripe
for
judgment
,
defers
the
execution
of
it
,
and
endures
with
much
long-suffering
the
vessels
of
wrath
fitted
for
destruction
,
)
yet
the
most
usual
Method
is
to
harden
those
,
who
have
first
hardened
themselves
,
and
when
men
shut
their
eyes
,
and
stop
their
ears
,
and
resist
all
the
powerful
Methods
of
his
Grace
,
he
gives
them
up
to
their
wilful
blindness
and
impenitency
;
as
an
indulgent
Father
casts
off
a
Son
,
who
continues
obstinate
and
incorrigible
,
after
all
the
most
probable
ways
of
reclaiming
him
.
There
are
a
great
many
,
who
not
without
reason
deny
,
that
we
are
wholly
passive
in
our
Conversion
,
as
a
man
naturally
dead
is
passive
in
his
being
restored
to
life
again
,
and
assert
,
that
our
natural
impotency
and
inability
to
good
,
which
we
contracted
by
the
fall
of
Adam
,
is
curable
by
Gospel
Grace
,
by
these
powerful
Motives
and
Arguments
of
the
Gospel
,
and
the
internal
assistances
of
the
Holy
Spirit
,
which
yet
do
not
work
irresistibly
,
but
require
the
concurrence
of
our
endeavours
,
we
must
work
out
our
Salvation
with
fear
and
trembling
,
because
God
works
in
us
both
to
will
and
to
do
according
to
his
own
good
pleasure
,
as
the
Apostle
speaks
.
But
I
never
in
my
life
yet
met
with
any
man
,
who
was
not
distracted
,
who
durst
affirm
,
that
no
man
could
so
harden
himself
in
sin
,
as
to
be
incurable
by
all
the
Methods
of
Gospel
Grace
;
and
if
men
may
sin
themselves
into
such
an
incurable
state
,
we
have
some
reason
to
think
the
Devil
may
and
has
.
And
therefore
our
Author
did
not
observe
a
good
decorum
,
when
he
brings
in
the
Devil
hoping
that
he
may
hereafter
govern
his
life
by
the
Revelations
of
the
Gospel
,
for
the
Devil
scorns
any
such
hopes
,
or
he
is
so
mean
a
spirited
Devil
,
that
many
of
our
Town
Hectors
will
scorn
him
:
but
I
wonder
our
Author
did
not
consider
,
that
he
has
by
this
spoiled
one
very
considerable
sign
of
Grace
,
which
is
the
desire
of
Grace
,
for
if
the
Devil
may
hope
for
Grace
,
which
always
includes
a
desire
of
Grace
,
it
can
give
no
great
comfort
to
doubting
Christians
.
And
by
the
way
,
he
has
spoiled
another
very
good
sign
of
Grace
too
,
when
he
brings
in
the
Devil
going
to
Conventicles
,
what
recompence
he
will
be
able
to
make
the
Brethren
for
taking
away
two
such
good
signs
,
and
thereby
spoiling
so
many
good
Sermons
,
let
him
consider
.
But
to
proceed
.
V.
That
though
this
holinesse
be
not
perfect
,
yet
God
will
accept
it
,
if
sincere
:
This
is
the
current
Doctrine
of
the
Gospel
,
that
God
will
accept
our
sincere
but
imperfect
obedience
for
the
sake
of
Christ
,
but
what
is
this
to
the
Devil
,
who
is
not
concerned
in
it
,
as
you
have
already
heard
;
whose
final
doom
is
past
,
and
neither
can
,
nor
will
be
holy
?
But
let
all
good
Christians
consider
,
whether
this
be
not
to
expose
the
Gospel
of
our
Saviour
,
by
making
the
plain
and
undeniable
Doctrines
of
it
to
give
as
much
incouragement
to
the
Devil
,
as
to
mankind
,
and
by
that
goodly
medium
to
prove
that
they
are
unfound
and
false
,
if
this
be
not
the
Doctrine
of
the
Gospel
,
I
will
burn
my
Bible
,
and
never
Preach
more
;
and
if
it
be
,
I
suppose
,
no
body
will
thank
M.
Danson
for
this
but
the
Devil
,
not
that
he
is
so
silly
,
as
to
hope
for
Salvation
upon
these
terms
,
but
he
knows
it
is
the
ready
way
to
make
men
despise
Holiness
,
and
thereby
bring
them
under
the
same
condemnation
with
himself
;
for
that
he
is
more
concerned
for
,
that
mankind
may
be
damned
with
him
,
than
that
he
may
be
saved
with
them
.
VI.
This
acceptance
of
my
sincere
Holiness
I
have
reason
to
believe
and
hope
for
,
though
I
have
no
promise
,
for
,
VII
.
Gods
gracious
nature
obliges
him
to
reward
all
sincerely
(
though
imperfectly
)
good
actions
.
God
is
merciful
to
all
,
whose
Creator
he
is
,
and
affords
them
all
possible
means
of
Salvation
without
a
Saviour
,
or
any
knowledg
of
one
,
and
accordingly
VIII
.
De
Facto
,
Abel
,
Enoch
,
and
Abraham
,
are
saved
without
a
Faith
in
Christ
,
because
no
man
could
believe
in
Christ
,
till
he
come
.
Answ.
Our
Author
must
account
for
these
calumnies
,
and
many
others
,
before
we
part
:
but
for
the
present
let
us
suppose
these
to
be
my
Principles
,
and
see
what
incouragement
they
give
to
the
Devil
.
For
though
mankind
had
reason
to
hope
for
acceptance
without
any
promise
,
or
any
other
assurance
,
than
Gods
gracious
nature
,
though
they
might
be
saved
without
a
Saviour
,
and
though
Abel
,
Enoch
,
and
Abraham
were
,
what
is
this
to
the
Devil
,
whose
sentence
of
damnation
is
irrevocable
?
is
there
no
difference
between
those
who
are
in
a
state
of
probation
,
and
those
who
are
actually
condemned
?
May
not
a
servant
,
who
is
diligent
in
his
business
,
and
does
the
best
he
can
,
more
reasonably
expect
to
be
accepted
and
rewarded
,
by
a
kind
and
good
natured
Master
,
without
any
promise
from
him
,
than
one
who
for
his
past
villanies
is
already
actually
condemned
to
the
Gallies
,
to
continue
there
for
his
whole
life
?
He
who
sees
no
difference
between
these
two
Cases
,
may
give
the
Devil
some
hope
of
Salvation
,
but
in
the
mean
time
gives
very
little
to
mankind
.
IX
.
Though
God
hates
me
now
,
yet
he
may
love
me
hereafter
,
for
Gods
love
and
hatred
are
not
immutable
,
nor
does
the
immutability
of
them
consist
in
loving
or
hating
always
the
same
Person
,
but
for
the
same
reason
,
because
they
are
either
good
or
bad
.
Answ
,
This
is
very
foolishly
represented
,
and
so
as
to
contradict
it self
;
but
what
he
intends
in
it
is
certainly
true
,
that
though
God
be
unchangeable
in
his
love
,
yet
he
does
not
always
love
and
hate
the
same
individual
Persons
,
but
he
always
loves
and
hates
for
the
same
reason
,
that
is
,
he
always
loves
good
men
,
and
hates
the
wicked
,
but
what
comfort
is
this
to
the
Devil
,
whose
nature
is
incurably
wicked
,
and
therefore
must
eternally
continue
the
object
of
Gods
hatred
?
as
you
heard
above
:
But
then
,
though
Gods
love
and
hatred
in
it self
considered
is
not
immutably
fix'd
upon
particular
Persons
,
upon
a
supposition
that
they
may
change
and
alter
,
yet
Gods
Just
and
Righteous
Decrees
of
executing
judgment
upon
particular
Persons
,
may
be
and
often
are
immutable
and
irreversible
;
and
this
is
the
Devils
case
,
that
he
is
under
an
irreversible
Decree
,
whereby
he
is
reserved
in
Chains
of
Darkness
to
the
judgment
of
the
last
day
,
and
this
certainly
gives
him
no
great
hope
of
Salvation
.
X.
God
never
designed
the
Glory
of
Mercy
and
Justice
in
saving
some
and
not
others
,
in
the
permission
of
his
creatures
sins
.
Answ.
This
is
such
a
horrid
piece
of
Knavery
,
as
I
thought
the
Devil
himself
would
have
blush'd
to
be
the
Author
of
:
for
who
ever
said
,
that
God
did
not
design
the
Glory
of
his
Justice
in
the
Damnation
of
men
?
Nor
the
Glory
of
his
Mercy
in
the
Salvation
of
true
Penitent
Believers
?
Who
ever
said
,
that
God
does
not
permit
sins
?
Or
that
he
does
not
serve
his
own
Glory
by
it
?
And
yet
our
Author
has
worded
it
so
on
purpose
,
as
to
bear
this
sense
,
and
if
this
be
not
the
sense
of
it
,
it
cannot
serve
the
Devils
turn
:
whoever
understands
the
nature
of
God
,
which
is
infinite
goodness
,
or
the
Gospel
of
Christ
,
which
makes
such
Glorious
discoveries
of
the
Divine
Love
,
can
never
believe
,
that
God
from
all
eternity
did
decree
to
make
Angels
and
Men
,
and
to
damn
some
and
save
others
,
without
any
respect
to
the
good
or
evil
,
they
should
do
,
for
no
other
reason
but
to
Glorifie
his
Justice
in
the
Damnation
of
some
,
and
his
Mercy
in
the
Salvation
of
others
,
and
that
he
might
make
a
fairer
show
of
Justice
and
Mercy
,
should
not
only
permit
,
but
decree
and
by
irresistible
Methods
bring
to
pass
the
fall
and
sin
of
his
creatures
:
But
when
Men
or
Angels
wilfully
apostatize
from
God
,
it
is
a
glorious
act
of
Justice
to
punish
the
incorrigible
,
and
to
shew
Mercy
to
the
true
Penitents
,
especially
in
such
a
stupendious
way
,
as
by
the
Incarnation
and
sufferings
of
his
Son
,
and
what
consolation
does
this
give
to
the
Devil
?
XI
.
Though
a
Saviour
was
brought
into
the
world
after
it
was
about
four
thousand
years
old
,
yet
he
was
not
of
absolute
necessity
,
for
the
only
knowledg
absolutely
necessary
to
the
Purposes
of
Religion
(
whereof
Salvation
is
not
the
least
)
is
such
a
knowledg
of
Gods
nature
and
will
,
as
is
sufficient
to
direct
our
actions
and
incourage
our
obedience
.
And
hence
,
XII
.
The
wisdom
of
God
was
not
discovered
in
sending
a
Saviour
,
if
there
were
no
other
way
of
redeeming
the
world
;
for
wisdom
consists
in
the
choice
of
the
best
and
fittest
means
to
attain
an
end
,
when
there
are
more
ways
than
one
of
doing
it
.
Answ.
Well
,
we
will
at
present
be
still
so
good-natured
as
to
grant
him
all
he
would
have
,
what
then
?
Suppose
Christ
was
not
absolutely
necessary
,
suppose
there
were
more
ways
than
one
of
saving
sinners
,
what
comfort
is
this
to
the
Devil
,
who
is
excluded
from
all
ways
of
Salvation
,
though
there
were
five
hundred
more
?
When
a
man
is
already
dead
of
an
Ague
or
a
Fever
,
though
an
able
Doctor
should
demonstrate
,
that
there
are
a
thousand
infallible
Cures
for
it
,
what
advantage
is
this
to
the
dead
man
,
who
cannot
be
recovered
to
life
again
?
XIII
.
This
Saviour
being
the
Eternal
Son
of
God
,
we
may
reasonably
conclude
,
he
came
upon
no
less
design
than
universal
Goodness
,
for
he
can
have
no
temptation
to
partiality
,
as
being
equally
concerned
in
the
Happiness
of
all
men
,
and
we
cannot
imagine
,
why
he
should
lay
a
narrower
design
of
Love
in
the
Redemption
,
than
in
the
Creation
of
Man-kind
(
all
which
fits
my
case
;
the
eternal
Son
of
GOD
,
being
my
Creator
,
hath
no
temptation
to
partiality
,
being
equally
concerned
in
my
Happiness
and
mans
,
as
we
are
his
rational
Creatures
.
)
Answ.
The
force
of
this
Argument
,
if
it
may
be
called
so
,
consists
in
this
,
That
there
was
no
difference
at
all
between
the
case
of
Man-kind
and
of
the
Devil
;
and
no
more
reason
why
God
should
take
pity
on
fallen
Man
,
than
on
fallen
Angels
;
and
when
our
Author
has
made
good
that
,
I
shall
own
his
consequence
;
though
this
will
be
a
very
bold
attempt
,
considering
how
little
we
know
of
the
Sin
and
Fall
of
Angels
,
or
of
their
condition
before
or
since
.
No
Divines
hitherto
ever
argued
at
this
rate
,
but
have
rather
employed
their
Wit
and
their
Pens
,
to
shew
the
difference
between
the
state
of
Men
and
Angels
,
and
how
much
more
pitiable
the
Fall
of
Men
was
,
than
the
Fall
of
Angels
.
As
that
the
Angels
were
all
in
actual
being
,
and
every
one
sinned
for
himself
,
that
they
had
no
Tempter
,
but
their
own
Pride
,
or
whatever
other
Lust
it
was
,
that
occasioned
their
Fall
,
that
they
had
a
great
Perfection
of
Knowledge
,
&c.
whereas
there
was
but
one
Man
and
Woman
in
the
world
,
that
were
actually
in
the
Transgression
,
and
they
were
tempted
by
the
Devil
,
and
cheated
by
him
,
which
makes
their
case
vastly
different
from
that
of
the
fallen
Angels
.
Though
our
Author
quite
mistakes
the
design
of
my
Argument
,
if
it
may
be
called
mine
(
for
I
propose
it
in
my
first
Discourse
only
as
an
instance
of
a
probable
way
of
arguing
from
the
Person
of
Christ
,
in
imitation
of
their
Scheme
of
Divinity
,
which
is
founded
on
a
pretended
Acquaintance
with
Christs
Person
,
with
no
other
design
,
than
to
shew
them
how
much
safer
it
is
to
adhere
to
the
plain
Revelations
of
the
Gospel
,
than
to
indulge
our selves
in
such
uncertain
reasonings
)
the
intention
of
which
was
not
to
prove
that
Christ
must
be
the
Redeemer
of
all
those
whose
Creator
he
is
,
but
that
,
since
we
see
by
his
appearing
in
the
world
in
our
nature
,
that
he
looked
upon
the
condition
of
fallen
Man
so
pitiable
,
that
he
came
to
redeem
them
,
we
have
reason
to
believe
,
that
he
came
upon
a
design
of
universal
Love
and
Goodness
to
Mankind
;
because
the
case
of
all
mankind
is
equally
pittiable
,
and
he
being
the
Creator
of
all
,
is
equally
concerned
for
the
happiness
of
all
.
XIV
.
The
sum
of
this
Paragraph
which
is
too
long
to
be
transcribed
,
and
shall
be
particularly
accounted
for
hereafter
,
is
this
,
that
I
make
a
Saviour
wholly
useless
now
he
is
come
,
that
whatever
according
to
my
Principles
Christ
has
done
,
might
have
been
done
without
him
;
now
this
is
no
more
than
what
we
have
met
with
already
,
for
what
if
men
might
have
been
saved
without
Christ
,
how
does
this
prove
that
the
Devils
may
be
saved
,
who
are
out
of
all
capacity
of
Salvation
?
XV.
That
whoever
was
or
shall
be
justified
,
were
and
shall
be
justified
without
any
Righteousness
at
all
:
if
this
indeed
were
true
,
it
would
give
great
comfort
to
the
Devil
,
as
it
does
at
this
day
to
many
Fanatics
,
but
sure
I
never
said
so
;
yet
I
affirm
,
that
God
accepts
of
a
sincere
though
imperfect
obedience
,
and
he
learnedly
proves
,
that
Sincerity
is
no
Righteousness
at
all
;
well
then
I
hope
they
will
never
charge
me
again
with
Preaching
up
justification
by
our
own
Righteousness
,
for
if
Sincerity
be
no
Righteousness
at
all
,
it
is
not
worth
quarreling
about
;
but
till
he
can
prove
,
that
the
Devil
is
,
or
may
be
sincere
,
I
know
not
what
comfort
it
is
to
the
Devil
;
For
though
Sincerity
be
no
Righteousness
at
all
,
I
am
sure
many
Fanatics
(
and
our
Author
brings
in
the
Devil
in
personating
a
Fanatic
)
do
as
much
abhor
the
test
of
sincerity
,
and
care
as
little
for
hearing
of
sincere
obedience
,
as
of
perfect
Righteousness
.
XVI
.
A
Saviour
is
the
less
needful
because
Gods
justice
is
not
natural
,
though
his
mercy
is
,
and
the
fears
of
sinful
men
(
and
so
of
Angels
)
of
Gods
justice
are
but
the
workings
of
heated
fancy
,
and
Religious
distraction
.
Answ.
This
is
every
word
false
and
if
it
were
true
,
is
nothing
to
the
purpose
;
for
if
justice
were
not
natural
to
God
,
yet
if
he
has
decreed
the
eternal
Damnation
of
Devils
and
bad
men
,
it
comes
much
to
one
,
as
to
this
case
,
and
then
let
them
forbear
fearing
and
trembling
too
if
they
can
.
XVII
.
How
our
Author
quarrels
at
my
Notion
of
Faith
in
Christ
,
which
is
such
a
belief
of
the
Revelations
of
the
Gospel
,
as
governs
our
lives
and
actions
;
and
makes
the
Devil
take
comfort
in
this
,
that
he
already
believes
all
the
Articles
of
Faith
,
and
so
his
Faith
is
of
the
same
kind
with
mine
,
and
he
hopes
in
time
,
that
he
may
govern
his
life
by
them
also
,
can
any
Christian
hear
this
with
patience
?
We
must
not
believe
the
Articles
of
the
Christian
Faith
,
for
fear
of
having
such
a
Faith
,
as
the
Devil
has
:
But
does
the
Devil
believe
all
the
Articles
of
Faith
?
Does
he
belive
that
God
will
forgive
his
sins
,
and
bestow
on
him
eternal
Happiness
?
Then
he
is
a
perfect
Fanatic
in
his
Faith
,
for
he
believes
without
any
Reason
,
unless
our
Author
can
show
,
that
the
Gospel
promises
of
forgiveness
of
sin
and
eternal
life
,
which
are
two
great
Articles
of
our
Faith
,
do
as
much
belong
to
the
Devil
as
to
men
:
and
I
am
sure
without
the
belief
these
,
the
belief
of
all
the
other
Articles
of
our
Creed
can
,
neither
better
his
life
,
nor
administer
any
comfort
to
him
.
XVIII
.
The
last
ground
of
the
Devils
hope
of
Salvation
is
the
nature
of
our
Union
to
Christ
by
Faith
,
which
is
not
mystical
,
that
is
,
analogical
to
a
natural
Union
between
Vine
and
Branches
,
nor
therefore
are
we
passive
in
the
reception
of
Grace
to
believe
and
live
accordingly
:
but
a
Mediator
is
only
a
Minister
of
Grace
,
i.
e.
one
who
by
powerful
Motives
persuades
us
to
be
gracious
,
(
come
by
Grace
as
we
can
)
and
so
it
is
not
impossible
,
but
I
may
get
Grace
,
though
I
be
not
United
to
Christ.
Now
if
all
this
were
true
,
it
is
only
a
repetition
of
what
was
said
in
his
Fourth
ground
of
hope
,
and
there
you
may
find
the
answer
:
but
he
proceeds
.
The
Union
made
by
Faith
,
is
Political
,
consisting
in
a
belief
of
Christs
Revelations
,
(
which
I
have
already
)
though
you
have
now
heard
,
that
he
neither
has
,
nor
can
have
that
Faith
;
and
government
of
our
actions
,
(
which
I
am
in
hopes
of
in
time
,
for
Christ
is
the
Minister
of
this
Grace
,
by
proposing
powerful
arguments
to
it
)
this
has
been
already
answered
,
and
if
he
have
no
more
to
say
for
himself
,
he
is
like
to
be
a
Devil
still
:
but
we
may
observe
how
hard
the
Devil
is
put
to
it
to
make
out
his
evidences
,
sometimes
he
hopes
he
may
be
saved
without
being
United
to
Christ
,
and
sometimes
he
begins
to
hope
that
he
is
United
to
Christ
in
part
already
,
and
may
be
perfectly
United
to
him
hereafter
.
Thus
you
see
,
that
though
we
liberally
grant
M.
Danson
,
whatever
he
asks
,
and
suffer
him
to
represent
my
Principles
just
as
he
pleases
,
which
,
as
he
represents
them
,
are
so
unlike
to
mine
,
that
I
should
never
have
known
them
,
had
he
not
said
so
,
yet
no
such
thing
can
follow
,
as
he
pretends
,
that
the
Devil
has
the
same
grounds
to
hope
for
Salvation
,
that
Mankind
has
.
But
indeed
this
is
not
M.
Dansons
talent
,
to
reason
and
argue
,
and
draw
consequences
,
he
knows
much
better
,
how
to
imitate
the
Devil
,
than
to
defend
him
,
lies
and
slanders
and
misrepresentations
are
the
best
weapons
he
has
,
and
therefore
having
got
rid
of
the
Devil
,
I
shall
now
come
to
Danson
,
and
take
him
to
task
for
that
abuse
and
cheat
he
has
put
upon
his
credulous
Readers
,
and
that
great
injury
he
has
done
to
me
in
perverting
my
words
,
and
sense
.
And
to
make
this
as
short
and
useful
as
I
can
,
I
shall
reduce
it
to
certain
Heads
,
which
may
offer
some
occasion
for
profitable
discourse
.
First
then
,
one
great
artifice
of
our
Authors
is
to
represent
me
,
as
attributing
that
knowledg
wholly
to
the
Light
of
Nature
,
and
the
works
of
Creation
and
Providence
,
which
I
expresly
ascribe
to
Revelation
also
,
as
the
most
certain
and
infallible
means
of
knowing
the
nature
and
will
of
God
,
this
we
had
one
instance
of
in
the
very
beginning
concerning
Gods
goodness
to
all
his
Creatures
,
which
he
often
repeats
without
the
least
mention
of
Revelation
.
Thus
p.
29.
The
Light
of
Nature
assures
sinners
,
that
God
is
so
good
,
that
he
hath
a
natural
love
for
all
good
men
,
and
will
not
fail
to
reward
them
,
though
he
never
made
them
a
promise
.
Knowledg
of
Christ
,
p.
42.
43.
as
he
cites
the
place
,
though
whoever
looks
there
shall
find
no
such
thing
,
that
last
Clause
,
though
he
never
made
them
a
promise
,
being
his
own
addition
,
though
Printed
in
a
different
Character
as
my
words
.
Thus
p.
10.
The
Light
of
Nature
and
the
works
of
Creation
and
Providence
assure
us
,
that
God
is
so
Holy
that
he
hath
a
natural
love
for
good
men
,
and
will
not
fail
to
reward
them
,
and
had
Christ
never
appeared
in
the
world
,
yet
we
had
reason
to
believe
,
that
God
is
thus
good
and
holy
and
merciful
—
The
Appearance
of
Christ
did
not
first
discover
the
Nature
of
GOD
to
us
;
but
confirms
us
in
the
belief
of
what
we
had
learn'd
before
from
Nature
,
pag.
42
,
43.
GOD
is
as
ready
to
pardon
the
worst
of
Men
,
(
and
why
not
the
worst
of
Angels
?
)
when
they
return
to
their
Duty
,
as
a
kind
Father
is
to
receive
an
humble
and
penitent
Prodigal
.
pag.
43.
Now
any
one
who
reads
this
,
might
conclude
,
that
I
very
much
slight
the
Revelations
of
the
Gospel
,
and
resolve
all
our
Faith
into
the
Light
of
Nature
,
and
therefore
to
discover
the
gross
Knavery
of
this
,
(
for
I
know
not
what
gentler
term
to
give
it
)
I
shall
transcribe
that
whole
Paragraph
,
which
runs
thus
:
The
Light
of
Nature
and
the
Works
of
Creation
and
Providence
,
and
those
manifold
Revelations
GOD
hath
made
of
himself
to
the
world
,
especially
that
last
and
most
perfect
Revelation
by
JESUS
CHRIST
our
Lord
,
assure
us
,
that
God
is
infinite
in
all
Perfections
,
that
he
is
so
powerful
,
that
he
can
do
whatever
he
pleases
;
so
wise
,
that
he
knows
how
to
order
every
thing
for
the
best
;
so
good
,
that
he
desires
and
designs
the
happiness
of
all
his
Creatures
,
according
to
the
capacity
of
their
natures
;
so
holy
,
that
he
hath
a
natural
Love
for
all
good
men
,
and
will
not
fail
to
reward
them
,
but
hates
all
sin
and
wickedness
,
and
will
as
certainly
punish
all
obstinate
and
incorrigible
Sinners
;
but
yet
that
he
is
very
patient
and
long-suffering
towards
the
worst
of
men
,
and
useth
various
methods
of
Kindness
and
Severity
to
reclaim
them
,
and
is
as
ready
to
pardon
them
,
when
they
return
to
their
Duty
,
as
a
kind
Father
is
to
receive
an
humble
and
penitent
Prodigal
:
These
Properties
of
GOD
are
plainly
revealed
in
the
Scripture
,
without
any
further
Acquaintance
with
the
Person
of
Christ
(
that
is
,
without
reasoning
from
a
pretended
Acquaintance
with
the
Person
of
Christ
,
which
is
Dr.
Owen's
way
of
discovering
those
Gospel-Mysteries
,
which
cannot
be
learn'd
from
Revelation
only
,
against
which
this
whole
Discourse
was
levelled
,
and
which
you
may
see
fully
stated
and
explained
in
pag.
38.
of
my
Defence
,
but
to
proceed
,
)
and
had
Christ
never
appeared
in
the
world
,
yet
we
had
reason
to
believe
,
that
GOD
is
thus
wise
and
good
and
holy
and
merciful
,
because
not
only
the
works
of
Creation
and
Providence
,
but
the
Word
of
GOD
assures
us
,
that
he
is
so
:
The
appearance
of
Christ
did
not
first
discover
the
nature
of
GOD
to
us
,
but
only
gave
us
a
greater
Expression
of
Gods
Goodness
,
than
ever
we
had
before
;
confirms
us
in
the
belief
of
what
we
had
learn'd
before
from
Nature
and
Revelation
,
just
as
his
Resurrection
,
which
is
an
ocular
demonstration
of
another
Life
,
confirms
us
in
the
belief
of
that
blessed
Immortality
he
had
promised
,
and
yet
we
could
not
have
learned
this
neither
from
the
Person
of
CHRIST
,
had
he
not
told
us
for
what
ends
he
came
into
the
World
;
as
will
appear
more
anon
.
Where
the
Reader
may
observe
,
that
all
those
Expressions
which
refer
to
Revelation
,
and
are
here
printed
in
a
different
Character
,
are
every
where
left
out
by
our
Author
,
though
they
were
the
very
next
in
course
,
and
he
was
forced
to
break
off
in
the
middle
of
a
Sentence
,
to
avoid
them
,
which
could
not
be
done
by
mistake
,
but
out
of
a
bad
design
to
represent
me
as
no
Friend
to
Revelations
;
and
those
words
(
why
not
the
worst
of
Angels
)
which
are
Printed
as
mine
,
and
are
not
,
though
he
has
given
notice
of
the
mistake
among
the
Errata
:
yet
now
knowing
the
man
so
well
,
I
have
reason
to
think
it
was
done
upon
a
design
;
for
he
knew
very
well
few
of
his
Readers
would
consult
the
Errata
,
and
it
had
been
no
great
matter
to
have
Corrected
that
fault
with
a
Pen
in
such
a
Pamphlet
.
And
now
I
dare
venture
this
Paragraph
with
any
man
in
his
wits
:
for
does
not
the
Light
of
Nature
and
the
works
of
Creation
and
Providence
assure
us
,
that
God
is
Good
and
Merciful
and
Holy
,
&c.
And
does
not
Revelation
give
us
a
more
perfect
discovery
of
the
nature
and
will
of
God
,
than
Nature
does
?
and
is
it
any
disparagement
to
the
Revelations
made
by
Christ
,
to
say
,
that
the
world
did
understand
something
of
God
before
Christs
appearance
,
though
not
so
perfectly
and
certainly
as
we
now
do
?
Must
we
then
deny
,
that
the
Heathens
or
Jews
knew
any
thing
of
God
or
of
another
world
,
for
fear
of
making
Christ
useless
,
who
,
notwithstanding
what
the
world
knew
before
,
is
said
to
make
known
God
to
us
,
to
Reveal
him
to
us
in
S.
Johns
Phrase
,
and
to
bring
life
and
immortality
to
light
by
the
Gospel
?
And
yet
p.
9.
he
quarrels
at
my
notion
of
a
natural
Faith
,
that
is
a
belief
(
or
assent
,
as
I
expresly
call
it
in
the
same
place
)
of
those
principles
of
Religion
,
which
are
discoverable
by
the
Light
of
Nature
,
as
that
God
is
,
and
that
he
is
a
rewarder
of
them
that
diligently
seek
him
,
which
was
the
Faith
of
Enoch
and
Abel
:
now
let
this
be
science
or
opinion
,
or
what
he
pleases
to
call
it
,
I
desire
our
Author
to
tell
me
,
how
he
will
prove
the
being
of
God
,
but
by
Natural
or
Moral
Arguments
.
I
suppose
he
is
so
wise
,
as
to
prove
the
being
of
God
from
Scripture
,
though
we
must
first
believe
the
being
of
a
God
,
before
we
can
believe
the
Scriptures
to
be
the
word
of
God
,
or
prove
any
thing
from
their
Authority
:
and
S.
Paul
proves
the
being
of
God
from
his
works
,
The
invisible
things
of
God
from
the
Creation
of
the
world
are
clearly
seen
,
being
understood
by
the
things
that
are
made
,
even
his
eternal
power
and
Godhead
,
so
that
they
are
without
excuse
.
Rom.
i.
20.
The
same
Arguments
the
Apostle
uses
Acts
xvii
.
24.
&c.
and
Acts
xiv
.
17.
Nevertheless
he
left
not
himself
without
witness
,
in
that
he
did
good
,
and
gave
us
rain
from
Heaven
and
fruitful
seasons
,
filling
our
hearts
with
food
and
gladness
.
What
then
is
my
fault
?
is
it
that
I
say
,
that
the
belief
of
the
being
and
Providence
of
God
are
the
first
Principles
of
all
Religion
?
And
will
our
Author
deny
that
they
are
so
?
let
him
then
name
what
is
before
them
:
or
that
I
assert
,
that
God
required
no
more
of
those
good
men
,
who
had
no
other
particular
Revelations
of
his
will
?
and
will
he
say
,
that
God
required
they
should
believe
more
than
he
had
revealed
to
them
?
or
can
he
prove
that
they
had
any
more
particular
Revelations
from
God
?
It
is
not
impossible
but
they
might
have
,
considering
how
familiarly
God
was
pleased
to
converse
with
good
men
in
those
days
:
but
there
is
no
more
recorded
,
and
the
Author
to
the
Hebrews
,
when
he
designedly
gives
an
account
of
the
Faith
of
these
good
men
,
whereby
they
were
accepted
by
God
,
takes
notice
of
no
more
,
and
therefore
is
as
obnoxtious
to
the
peevish
censures
of
our
Author
,
as
my self
.
To
the
same
purpose
he
alledges
another
Passage
of
my
Book
,
p.
21.
That
the
only
Knowledge
necessary
to
the
purposes
of
Religion
is
such
a
Knowledge
of
Gods
Nature
and
Will
,
as
is
sufficient
to
direct
our
actions
and
encourage
our
obedience
.
[
Knowledge
of
Christ
,
pag.
33.
]
by
which
he
would
insinuate
,
that
I
make
nothing
more
necessary
to
Religion
,
than
a
natural
Knowledge
of
Gods
Nature
and
Will.
Let
us
then
consult
the
place
,
where
we
have
these
words
:
The
result
of
all
is
this
,
that
God
is
the
last
and
highest
object
of
Religious
and
saving
Knowledge
,
i.
e.
that
the
only
Knowledge
necessary
to
the
purposes
of
Religion
is
such
a
Knowledge
of
Gods
Nature
and
Will
,
as
is
sufficient
to
direct
our
actions
and
encourage
our
obedience
;
and
whereas
God
was
formerly
known
by
the
Light
of
Nature
,
&c.
Now
the
only
true
Medium
of
knowing
God
is
the
Knowledge
of
Christ
,
who
came
into
the
World
to
declare
God
to
us
.
So
that
I
expresly
assert
,
that
we
must
now
fetch
the
Knowledge
of
Gods
Nature
and
Will
,
which
comprises
the
whole
of
Religion
,
from
that
perfect
Revelation
which
Christ
hath
made
.
To
the
same
purpose
he
quarrels
with
me
,
p.
13.
for
saying
,
that
when
God
chose
the
posterity
of
Abraham
to
be
his
peculiar
people
,
he
did
not
design
to
exclude
the
rest
of
the
world
from
his
Care
and
Providence
,
and
all
possible
means
of
Salvation
.
The
Interpretation
of
which
he
says
,
is
this
,
That
the
Gentiles
before
the
Preaching
of
the
Gospel
,
as
well
as
since
,
had
all
possible
means
of
Salvation
,
and
that
as
he
elsewhere
expresses
it
,
without
a
Saviour
.
God
deliver
me
from
such
Commentators
,
who
cannot
understand
the
difference
between
not
being
excluded
from
all
possible
means
of
Salvation
,
and
having
all
possible
means
of
Salvation
.
As
if
I
should
say
,
that
M.
Danson
is
not
free
from
all
the
signs
and
suspicions
of
Knavery
in
writing
his
Debate
;
and
others
should
expound
this
,
that
he
has
all
the
signs
and
suspicions
of
Knavery
:
He
who
has
any
one
possible
means
of
Salvation
,
is
not
excluded
from
all
,
and
yet
cannot
truly
be
said
to
have
all
,
when
he
has
but
one
.
Another
Exception
of
the
like
nature
is
,
that
I
say
,
No
man
could
believe
in
Christ
till
he
came
,
that
is
,
could
not
believe
any
thing
upon
his
Authority
,
which
is
the
true
notion
of
believing
in
him
.
Now
pray
what
is
the
fault
of
this
Proposition
?
Does
not
the
Gospel
represent
believing
in
Christ
,
by
believing
his
Divine
Authority
,
that
he
came
from
God
and
declared
the
will
of
God
to
the
world
,
which
infers
a
belief
of
the
whole
Gospel
?
And
could
any
man
do
this
,
before
Christ
came
,
and
preached
in
Person
,
and
confirmed
his
Authority
,
by
those
many
Miracles
,
which
he
wrought
?
But
our
Author
,
for
Satan
and
he
are
all
one
,
cannot
understand
why
they
could
not
do
this
,
(
that
is
,
believe
upon
Christs
Authority
before
he
came
to
preach
)
if
he
was
the
eternal
Son
of
GOD
,
by
whom
the
world
was
made
.
For
then
he
was
praeexistent
,
and
being
GOD
,
they
that
lived
before
he
came
in
the
flesh
wanted
not
the
Ratio
formalis
of
Divine
Faith
,
the
Authority
of
GOD
revealing
:
pag.
24.
And
this
he
is
so
fond
of
,
because
it
contains
so
foul
an
insinuation
,
that
I
deny
the
Godhead
of
our
Saviour
,
that
he
repeats
it
again
in
his
POSTSCRIPT
.
But
it
is
very
happy
,
that
Malice
is
blind
and
foolish
:
Is
there
no
difference
then
between
considering
Christ
as
the
eternal
Son
of
God
,
and
considering
him
as
the
Messias
,
who
was
Incarnate
in
time
,
and
came
to
Preach
the
glad
tidings
of
Salvation
to
us
?
No
difference
between
Gods
speaking
to
the
Fathers
by
the
Prophets
,
and
his
speaking
to
us
in
these
last
days
by
his
Son
?
Heb.
i.
1.
No
difference
between
believing
in
God
,
and
believing
in
Christ
,
though
our
Saviour
makes
a
difference
between
them
,
ye
believe
in
God
,
believe
also
in
me
,
John
xiv
.
1.
All
the
Prophesies
of
the
Old
Testament
go
in
the
name
of
God
,
not
of
Christ
:
and
though
believing
in
God
contain
a
Virtual
belief
in
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
eternal
word
,
and
in
the
Holy
Ghost
also
,
as
being
All
one
God
;
yet
will
any
man
say
,
that
this
is
any
where
in
Scripture
called
believing
in
Christ
?
I
perceive
now
,
who
a
late
Author
meant
by
his
Uncatechized
Upstarts
,
for
had
our
Author
ever
learnt
his
Catechism
,
we
cannot
imagine
but
he
must
have
had
more
wit.
Thus
p.
21.
he
quarrels
that
I
say
,
that
God
in
former
ages
attempted
various
ways
for
the
recovery
of
mankind
,
but
with
little
success
;
at
last
God
sent
his
own
Jesus
,
Christ
our
Lord
to
be
the
great
Shepherd
and
Bishop
of
Souls
,
to
seek
and
to
save
that
which
was
lost
,
p.
89.
God
hath
now
committed
unto
Christ
all
the
secret
purposes
of
his
Counsel
concerning
the
Salvation
of
mankind
,
which
were
concealed
from
ages
,
p.
30.
Certainly
our
Author
is
mad
or
possessed
,
that
he
should
quarrel
at
such
great
truths
as
these
are
,
which
are
so
evident
to
every
one
who
has
read
the
Bible
.
Did
not
God
use
various
Methods
for
the
recovery
of
mankind
before
the
appearance
of
Christ
in
the
world
?
What
signified
then
his
Methods
of
judgment
and
severity
,
of
clemency
and
mercy
?
all
the
apparitions
of
Angels
,
the
giving
of
the
Law
,
and
exhortations
of
the
Prophets
?
And
had
all
this
that
success
which
might
have
been
expected
?
Did
not
the
world
,
even
the
Jewish
Church
,
continue
very
wicked
?
Does
not
God
complain
of
the
unfruitfulness
of
his
Vineyard
?
Isaiah
v.
what
could
have
been
done
more
to
my
Vineyard
,
that
I
have
not
done
to
it
:
Did
not
God
in
these
last
days
send
his
Son
into
the
world
?
has
not
he
made
a
more
perfect
Revelation
of
Gods
will
,
than
ever
the
world
had
before
?
Has
he
not
discovered
those
Mysteries
which
were
concealed
from
ages
?
Does
not
S.
John
tell
us
?
That
no
man
hath
seen
God
at
any
time
,
the
only
begotten
Son
,
which
is
in
the
bosom
of
the
Father
,
he
hath
revealed
him
,
John
i.
18.
Does
not
our
Saviour
himself
tell
us
,
All
things
are
delivered
unto
me
of
my
Father
,
no
man
knoweth
the
Son
but
the
Father
,
neither
knoweth
any
man
the
Father
but
the
Son
,
and
he
,
to
whomsoever
the
Son
will
reveal
him
,
Matth.
xi
.
27.
And
must
Christians
be
forced
to
prove
to
Christians
,
that
our
Saviour
Christ
hath
discovered
those
secret
Counsels
of
God
concerning
the
Salvation
of
mankind
,
which
the
world
was
not
acquainted
with
before
?
And
yet
nothing
will
satisfie
our
Author
,
unless
we
will
acknowledg
that
,
which
is
contrary
to
the
express
Testimony
of
Scripture
,
and
to
the
Records
of
all
former
ages
,
viz
,
that
the
world
was
as
well
acquainted
with
the
Gospel
before
our
Saviour
Preached
it
,
as
we
are
since
;
for
thus
he
argues
,
I
understand
you
not
unless
you
mean
,
that
the
knowledge
of
a
Saviour
was
concealed
from
the
world
till
Christ
came
in
the
flesh
,
and
the
reason
of
that
concealment
was
because
the
knowledg
of
a
Saviour
was
not
absolutely
necessary
to
the
purposes
of
Religion
(
whereof
eternal
Salvation
was
not
the
least
considerable
)
and
if
the
knowledg
of
a
Saviour
was
not
absolutely
necessary
,
then
not
a
Saviour
himself
;
for
he
gives
Salvation
by
giving
the
knowledg
of
Salvation
,
and
it
is
eternal
life
to
know
Jesus
Christ.
And
if
the
world
were
saved
for
so
long
a
time
without
a
Saviour
,
why
may
it
not
for
the
remainder
of
its
duration
,
be
it
more
or
less
?
If
our
Author
would
but
accustom
himself
to
read
whole
Sentences
,
he
could
never
talk
at
this
extravagant
rate
:
Those
very
places
he
alludes
to
,
would
have
convinced
him
of
his
mistake
:
for
not
to
take
notice
,
that
giving
knowledg
of
Salvation
,
Luke
i.
77.
does
not
refer
to
Christ
but
to
John
the
Baptist
,
who
was
to
prepare
the
way
for
Christ
by
giving
knowledg
of
Salvation
to
his
people
,
the
next
Verses
would
have
satisfied
him
,
what
state
the
world
was
in
before
the
appearing
of
Christ.
Through
the
tender
mercy
of
our
God
,
whereby
the
day-spring
from
on
high
hath
visited
us
,
to
give
light
to
them
that
sit
in
darkness
,
and
in
the
shadow
of
death
,
to
guide
our
feet
into
the
way
of
peace
;
and
that
other
place
,
John
xvii
.
3.
This
is
life
eternal
to
know
thee
the
only
true
God
,
and
Jesus
Christ
whom
thou
hast
sent
,
plainly
speaks
of
such
a
knowledg
of
Christ
,
as
was
consequent
to
his
being
sent
,
to
his
coming
into
the
world
:
this
is
that
knowledg
,
which
Christ
gave
them
,
and
which
they
had
not
before
.
For
I
have
given
to
them
the
words
which
thou
gavest
me
,
and
they
have
received
them
,
and
have
known
truly
that
I
came
out
from
thee
,
and
have
believed
that
thou
didst
send
me
,
v.
8.
But
to
make
this
discourse
as
useful
as
may
be
,
I
shall
briefly
state
this
matter
,
and
consider
what
the
condition
of
mankind
was
in
the
several
ages
of
the
world
before
the
Incarnation
of
our
Saviour
,
with
respect
to
their
acceptance
with
God
,
and
hopes
of
a
better
life
.
First
then
,
I
lay
this
down
as
the
foundation
of
all
,
That
ever
since
the
fall
,
God
was
reconciled
to
man
only
in
Christ
;
in
that
promised
Seed
of
the
Woman
,
that
in
due
time
should
break
the
Serpents
head
;
and
therefore
he
is
said
to
be
the
Lamb
slain
from
the
foundation
of
the
world
,
Revel
.
xiii
.
8.
Not
only
with
respect
to
the
decree
of
God
,
but
to
the
extent
and
merit
of
his
Sacrifice
.
For
Christ
is
the
head
of
all
mankind
who
are
saved
;
as
Adam
was
the
head
of
all
men
,
who
descend
from
him
by
carnal
generation
,
so
is
Christ
the
head
of
the
new
and
spiritual
birth
,
that
is
,
of
all
good
men
in
all
ages
of
the
world
,
who
are
all
United
into
one
Church
and
one
Body
.
Secondly
,
the
knowledge
of
Christ
in
former
Ages
was
more
or
less
obscure
according
to
the
different
Revelations
,
which
God
made
to
the
World
,
as
it
must
necessarily
be
.
It
was
but
little
that
Adam
understood
from
that
promise
,
The
seed
of
the
woman
shall
break
the
Serpents
head
;
nor
could
that
promise
made
to
Abraham
,
In
thy
seed
shall
all
the
nations
of
the
earth
be
blessed
,
instruct
him
,
who
this
seed
was
,
or
what
he
should
do
,
or
by
what
means
he
should
bless
the
world
,
as
I
shewed
particularly
in
my
first
Discourse
,
to
which
I
shall
refer
my
Reader
.
The
promise
made
to
David
of
a
great
Prince
,
that
should
come
of
his
Race
,
and
sit
upon
his
Throne
,
and
those
other
magnificent
descriptions
of
the
Kingdom
of
the
Messias
by
the
Prophets
,
betrayed
the
Jews
into
an
expectation
of
a
temporal
Prince
,
which
was
the
reason
,
why
they
rejected
Christ
when
he
came
.
And
though
the
Prophesies
of
Isaiah
and
Daniel
concerning
the
Sufferings
of
the
Messiah
seem
very
plain
to
us
,
now
the
event
has
expounded
them
;
yet
it
is
as
evident
,
that
the
Jews
did
not
understand
them
;
and
must
we
be
forced
now
,
to
please
Mr.
Danson
,
to
say
,
that
Adam
and
Enoch
and
Abraham
,
and
the
whole
Jewish
Nation
did
understand
,
that
their
promised
Messiah
was
to
be
no
less
Person
than
a
God
incarnate
,
that
he
was
to
live
in
a
mean
condition
,
to
preach
the
Gospel
,
to
suffer
Death
upon
the
Cross
,
to
rise
again
from
the
dead
,
and
ascend
up
into
Heaven
,
there
to
intercede
for
us
,
and
that
we
are
to
be
saved
by
a
fiducial
relyance
and
recumbency
on
the
Merits
and
Righteousness
of
his
Life
and
Death
?
truly
I
would
do
something
to
gain
his
favour
,
but
I
cannot
renounce
my
senses
,
and
assert
that
to
be
,
which
is
so
plain
never
was
.
I
believe
,
that
the
true
Light
of
the
Gospel
never
shone
upon
the
World
,
till
the
day-spring
from
on
high
visited
us
:
but
this
is
no
hindrance
to
Gods
accepting
and
rewarding
good
men
for
the
sake
of
Christ
;
for
why
may
not
God
accept
us
for
reasons
which
at
present
he
thinks
sit
to
conceal
from
us
?
The
vertue
of
Christs
death
to
procure
our
pardon
and
reward
,
does
not
depend
upon
our
knowing
,
but
Gods
accepting
it
,
and
why
may
not
God
,
if
he
pleases
,
accept
it
unknown
to
us
?
Thirdly
,
the
terms
and
conditions
of
Salvation
were
always
the
same
,
viz.
such
a
sincere
and
hearty
Faith
as
governs
our
lives
and
actions
.
The
objects
of
this
Faith
alter
according
to
the
different
degrees
of
revelation
:
The
belief
of
the
being
and
providence
of
God
was
all
that
could
be
required
of
those
,
who
had
no
more
revealed
to
them
,
but
every
new
revelation
God
made
,
enlarged
the
objects
of
their
Faith
,
till
it
grew
up
to
the
perfection
of
the
Gospel
Revelation
:
and
now
our
Faith
in
Christ
,
whereby
we
are
justified
,
is
of
the
same
kind
with
the
Faith
of
Abel
and
Enoch
and
Abraham
,
but
enlarged
and
perfected
by
a
more
perfect
revelation
:
as
those
good
men
believed
whatever
discoveries
God
made
to
them
,
and
governed
their
lives
accordingly
;
so
must
we
believe
all
the
Revelations
Christ
hath
made
to
us
of
the
Will
of
God
;
and
the
way
to
Salvation
,
and
govern
our
lives
by
them
,
and
this
is
the
righteousness
of
Faith
,
as
I
have
at
large
proved
in
the
Knowledge
of
Christ
,
pag.
252.
&c.
Were
the
only
condition
of
our
justification
a
fiducial
reliance
and
recumbency
on
Christ
,
a
rowling
and
resting
our
Souls
on
him
,
and
a
fancyful
application
of
his
Merits
and
Righteousness
to
our selves
;
these
good
men
could
never
have
been
saved
by
Christ
,
because
this
requires
a
particular
knowledge
of
what
Christ
was
to
do
and
suffer
,
which
they
had
not
;
but
such
a
Faith
in
God
,
as
teaches
us
to
love
and
serve
him
,
is
of
the
same
kind
with
the
Christian
Faith
whereby
we
are
now
justified
,
such
a
Faith
in
Christ
,
as
makes
us
obedient
to
the
Gospel
.
This
our
Adversaries
are
very
sensible
of
,
and
therefore
nothing
will
serve
them
but
to
assert
,
that
Abraham
and
other
good
men
before
Christ
had
an
explicite
knowledge
of
Christ
,
and
were
saved
by
resting
on
Christ
for
Salvation
,
as
they
hope
to
be
;
but
it
is
evident
,
that
this
is
false
,
and
therefore
it
is
as
evident
,
that
their
notion
of
Justification
is
false
;
or
else
they
must
say
,
that
these
good
men
were
not
saved
by
Christ.
Fourthly
,
the
evidence
these
good
men
had
of
their
acceptance
with
God
did
vary
also
,
according
to
the
different
Dispensations
they
were
under
:
that
natural
knowledge
we
have
of
God
from
the
natural
impreffions
on
our
minds
,
or
from
the
works
of
Creation
and
Providence
,
give
us
some
assurance
of
Gods
love
to
good
men
,
and
of
his
readiness
to
pardon
and
reward
those
who
are
sincere
Worshippers
of
him
;
but
this
knowledge
is
not
certain
,
as
that
which
is
founded
upon
an
express
promise
,
confirmed
by
our
Saviour
Christ
himself
:
the
arguments
from
Nature
without
the
help
of
Revelation
are
sufficient
to
incline
honest
minds
,
though
they
are
not
without
all
possibility
of
a
mistake
;
as
it
was
in
the
belief
of
a
future
state
,
we
see
Mankind
did
generally
agree
in
it
,
though
the
evidence
was
not
so
great
,
but
that
it
needed
a
farther
confirmation
:
and
therefore
notwithstanding
that
evidence
the
World
had
of
it
,
yet
Christ
is
said
to
have
brought
life
and
immortality
to
light
by
the
Gospel
;
because
he
has
given
us
such
assurance
of
it
,
as
the
World
never
had
in
former
Ages
.
And
therefore
till
the
appearance
of
Christ
in
the
World
,
God
gave
them
some
additional
confirmation
of
his
acceptance
of
good
men
,
above
what
the
light
of
Nature
afforded
,
as
the
frequent
apparitions
of
Angels
,
who
possibly
might
make
some
greater
discoveries
to
them
,
than
are
recorded
;
and
the
peculiar
expressions
of
his
goodness
to
Abraham
,
Isaac
,
and
Jacob
,
and
to
all
their
Posterity
for
their
sakes
;
all
the
promises
of
the
Law
of
Moses
,
which
though
according
to
the
letter
were
but
temporal
,
yet
were
designed
to
typifie
and
represent
spiritual
and
future
blessings
,
and
were
understood
so
by
good
men
.
And
since
God
for
wise
reasons
reserved
to
himself
,
was
pleased
to
make
but
an
imperfect
Revelation
to
these
good
men
,
he
accepted
also
of
a
more
imperfect
obedience
,
than
the
Gospel
of
our
Saviour
requires
of
us
,
according
to
our
Saviours
known
Rule
,
To
whom
much
is
given
,
of
them
shall
be
much
required
.
And
since
God
was
pleased
to
accept
of
good
men
for
the
sake
of
a
Saviour
,
whom
they
did
not
know
with
a
distinct
and
explicite
knowledge
,
and
to
accept
of
meaner
attainments
,
when
they
wanted
those
powerful
motives
and
assistances
,
which
were
necessary
to
raise
them
to
the
Evangelical
Heights
of
Goodness
,
it
brings
it
to
such
an
equal
balance
,
that
we
cannot
say
,
that
God
was
wanting
to
these
good
men
.
But
yet
fifthly
,
it
was
necessary
that
Christ
should
actually
come
into
the
World
,
and
suffer
and
dye
,
because
these
good
men
were
accepted
upon
account
of
that
atonement
,
which
Christ
was
to
make
in
the
fulness
of
time
for
the
sins
of
men
;
and
it
was
becoming
the
Divine
Wisdom
and
Goodness
,
that
the
World
should
have
a
more
perfect
Revelation
of
the
Will
of
God
,
than
till
then
it
had
.
We
may
observe
,
that
God
communicated
the
knowledge
of
himself
to
the
World
by
several
steps
and
gradations
,
as
we
instruct
Children
proportionably
to
their
age
and
capacity
;
and
the
time
,
when
our
Saviour
appeared
,
is
called
the
Fulness
of
time
,
as
if
it
were
the
ripe
and
manly
Age
of
the
World
,
and
fitted
for
that
perfect
Dispensation
of
the
Gospel
.
But
for
what
reasons
soever
God
deferred
the
coming
of
our
Saviour
for
so
long
a
time
,
it
is
sufficiently
evident
,
what
advantages
we
now
enjoy
by
the
publication
of
the
Gospel
:
That
we
have
a
greater
confirmation
of
our
Faith
,
more
perfect
rules
of
life
,
more
perswasive
arguments
,
and
more
powerful
assistances
of
the
holy
Spirit
;
and
if
we
be
not
better
than
other
men
,
all
our
counterfeit
and
hypocritical
relyances
on
Christ
will
avail
us
nothing
:
which
I
would
desire
our
Debate
Writer
to
consider
,
who
has
not
yet
attained
to
the
moral
honesty
of
a
Heathen
;
as
may
appear
from
his
whole
Pamphlet
,
which
is
nothing
else
but
a
malicious
design
to
pervert
my
words
or
sense
;
but
I
shall
at
present
only
set
down
one
Paragraph
,
which
needs
no
other
confutation
,
than
what
has
been
already
said
:
for
thus
he
makes
the
Devil
to
argue
(
which
is
a
true
Fanatick
trick
to
lay
all
their
faults
,
lyes
,
and
calumnies
upon
the
Devil
.
)
Is
not
this
to
make
Christ
useless
,
and
to
reduce
Religion
to
its
first
natural
state
,
when
you
make
no
other
duty
necessary
to
happiness
,
than
what
the
light
of
Nature
suggests
,
and
no
other
ground
needful
to
the
hopes
of
it
,
than
the
goodness
of
God
,
which
had
been
known
as
fully
(
as
now
it
is
)
if
Christ
had
never
appeared
in
the
World
?
But
this
is
enough
to
shew
,
how
impiously
I
am
traduced
by
this
Author
,
as
asserting
,
that
good
men
were
not
saved
by
Christ
till
he
came
,
and
that
we
may
still
be
saved
by
the
guidance
of
the
Light
of
Nature
without
supernatural
Revelation
,
nay
as
he
would
insinuate
,
That
every
man
shall
be
saved
by
the
Law
or
Sect
which
he
professeth
,
so
he
be
diligent
to
frame
his
life
according
to
that
Law
and
the
Light
of
Nature
.
For
so
he
brings
in
the
Devil
charging
me
with
contradicting
the
Church
of
England
in
this
,
and
I
profess
I
could
never
have
thought
that
any
one
but
the
Devil
would
have
invented
such
a
charge
against
me
.
But
secondly
his
next
charge
is
,
that
I
make
Christ
wholly
useless
,
because
I
will
not
assert
,
that
God
could
not
have
found
out
any
other
possible
way
for
the
Salvation
of
mankind
,
but
only
by
Christ
;
now
though
I
do
not
think
this
Author
a
sit
person
to
dispute
with
,
(
for
there
are
two
sorts
of
men
who
will
never
understand
better
;
great
Fools
and
great
Knaves
)
and
because
I
perceive
our
Author
is
of
the
Devils
mind
,
rather
to
be
accounted
a
Knave
than
a
Fool
,
(
let
him
have
his
choice
)
yet
for
the
satisfaction
of
more
teachable
minds
,
I
shall
briefly
represent
the
difference
between
us
.
These
men
found
the
necessity
of
satisfaction
upon
such
a
natural
vindictive
justice
,
as
makes
it
impossible
that
Gods
anger
should
be
diverted
from
Sinners
without
the
interposing
of
a
propitiation
;
and
because
this
anger
and
revenge
in
God
is
infinite
like
himself
,
therefore
there
must
be
an
infinite
Sacrifice
to
appease
it
,
and
that
can
be
no
other
than
the
eternal
Son
of
God
incarnate
,
or
made
Man
,
who
must
dye
to
satisfie
a
natural
and
unappeasable
revenge
and
fury
.
This
makes
a
representation
of
a
good
and
Merciful
God
,
too
like
that
which
some
do
of
the
Devil
;
and
I
do
not
wonder
,
that
Mr.
Danson's
Devil
pleads
for
it
,
since
it
is
so
natural
to
draw
the
Picture
of
God
like
our selves
;
and
it
represents
the
Justice
of
God
not
to
be
the
justice
of
a
wise
Governour
,
which
must
always
serve
a
publick
good
,
and
punishes
for
no
other
reason
;
but
more
to
resemble
a
private
revenge
,
which
gluts
it self
with
blood
,
as
I
phrased
it
in
my
first
Book
,
but
retracted
it
for
the
harshness
of
the
expression
in
my
second
,
though
our
Author
is
so
ingenuous
,
as
to
repeat
it
again
in
this
Pamphlet
.
This
is
such
an
account
of
the
end
of
Christs
death
,
as
the
Scripture
no
where
gives
,
as
is
incredible
in
it self
and
irreconcileable
with
the
other
perfections
of
the
Divine
Nature
:
the
Scripture
has
assured
us
,
that
Christ
died
for
our
sins
,
that
he
died
for
us
,
that
he
is
a
propitiation
for
the
sins
of
the
whole
world
,
that
we
are
reconciled
to
God
by
the
death
of
his
son
,
that
his
blood
is
the
blood
of
the
Covenant
,
that
he
hath
redeemed
his
Church
with
his
own
blood
,
and
hath
purchased
and
ratified
the
New
Testament
in
his
blood
,
and
several
such
expressions
we
meet
with
,
but
we
are
not
so
expresly
told
,
wherein
the
vertue
of
Christs
death
consists
,
how
it
makes
an
atonement
for
our
sins
,
and
I
should
rather
guess
at
five
hundred
reasons
,
than
pitch
upon
this
,
that
the
Beloved
Son
of
God
,
who
was
infinitely
dear
to
his
Father
,
even
when
he
hung
upon
the
Cross
,
should
dye
on
purpose
to
satisfie
a
revenge
,
which
would
be
satisfied
with
no
meaner
Sacrifice
.
We
may
understand
how
the
death
of
Christ
satisfied
the
justice
of
God
considered
as
the
wise
and
holy
Governour
of
the
World
;
as
it
secured
the
Authority
of
his
Laws
and
the
Glory
of
his
Government
,
and
vindicated
the
Holiness
of
his
Nature
that
God
may
now
forgive
Sin
without
injuring
any
of
his
Attributes
,
or
giving
any
encouragement
to
Sinners
to
continue
wicked
,
which
seems
to
be
the
proper
satisfaction
of
a
governing
justice
;
but
wherein
soever
the
Nature
of
this
Atonement
consists
,
it
is
sufficient
to
us
to
know
,
that
God
accepts
of
the
death
of
Christ
,
as
an
Atonement
for
our
sins
,
which
seals
to
us
the
pardon
of
our
sins
,
and
the
promise
of
eternal
happiness
upon
the
conditions
of
Faith
and
Repentance
and
a
new
life
.
And
does
it
become
such
silly
Creatures
as
we
are
to
limit
infinite
Wisdom
,
and
to
assert
,
that
God
could
not
possibly
have
found
out
any
other
way
for
the
Redemption
of
Mankind
?
let
those
say
so
,
who
dare
pretend
to
comprehend
infinite
Wisdom
;
for
without
an
infinite
Understanding
,
none
can
tell
what
is
possible
to
an
infinite
Mind
.
But
does
this
make
Christ
useless
,
or
argue
,
that
we
may
be
saved
without
him
,
now
God
has
pitched
upon
this
way
for
the
Salvation
of
sinners
,
because
it
is
possible
God
might
have
chose
some
other
way
of
Salvation
?
When
God
has
rejected
all
other
ways
,
and
chose
one
,
that
one
becomes
absolutely
necessary
,
as
if
there
were
no
other
possible
way
;
for
we
must
be
saved
in
such
a
way
as
God
has
appointed
,
not
in
such
ways
as
God
might
have
appointed
,
but
has
not
.
This
is
a
sufficient
answer
to
those
several
quotations
out
of
my
Book
against
the
satisfaction
of
a
natural-vindictive
justice
and
revenge
,
and
he
who
would
see
more
of
it
,
may
find
it
in
my
Defence
,
pag.
523
,
&c.
And
though
our
Author
has
played
his
old
tricks
in
his
quotations
,
I
shall
only
take
notice
of
that
representation
he
has
made
of
this
Doctrine
,
pag.
47.
A
Saviour
is
the
less
needful
,
because
Gods
Justice
is
not
natural
,
though
his
Mercy
is
,
and
the
fears
of
sinful
men
(
and
so
of
Angels
)
of
Gods
Justice
are
but
the
workings
of
a
heated
fancy
,
and
religious
distraction
.
But
where
did
I
ever
affirm
,
that
Justice
is
not
as
natural
to
God
,
as
Holiness
and
Goodness
?
Indeed
I
reject
such
a
notion
of
a
vindictive
Justice
,
as
imposes
a
necessity
of
nature
upon
God
to
punish
the
least
sin
with
eternal
miseries
without
an
atonement
and
propitiation
;
but
still
I
acknowledge
,
that
God
is
an
irreconcileable
enemy
to
all
wickedness
,
and
that
he
will
certainly
punish
all
incorrigible
sinners
,
that
the
atonement
of
Christ
himself
cannot
reconcile
him
to
bad
men
,
while
they
continue
so
;
and
therefore
that
he
is
as
naturally
just
as
he
is
holy
:
and
where
did
I
ever
affirm
,
That
the
fears
of
sinful
men
of
Gods
Justice
are
but
the
workings
of
a
heated
fancy
,
and
religious
distraction
?
The
place
he
refers
to
he
transcribes
,
p.
42.
The
workings
of
the
Law
,
the
amazing
terrors
of
Gods
wrath
,
the
raging
despair
of
damned
Spirits
,
are
the
workings
of
a
heated
fancy
,
and
religious
distraction
:
which
he
quotes
from
pag.
95.
Of
Knowledge
of
Christ.
Let
us
then
turn
to
the
place
,
and
behold
our
Authors
most
shameful
dishonesty
.
I
was
there
discoursing
of
the
method
of
a
sinners
recovery
by
Christ
,
and
add
these
words
:
If
our
Faith
in
Christ
have
reformed
our
lives
,
and
rectified
the
temper
and
disposition
of
our
minds
,
and
made
us
sincere
lovers
of
God
and
goodness
,
though
we
are
not
acquainted
with
these
artificial
methods
of
repentance
;
have
not
felt
the
workings
of
the
Law
,
nor
the
amazing
terrors
of
Gods
wrath
,
nor
the
raging
despair
of
damned
Spirits
,
and
then
all
on
a
sudden
(
as
if
we
had
never
heard
of
any
such
thing
before
)
have
had
Christ
offered
to
us
to
be
our
Saviour
,
and
heard
the
wooings
and
beseechings
of
Christ
to
accept
him
,
and
upon
this
have
made
a
formal
contract
and
espousal
with
Christ
,
and
such
like
workings
of
a
heated
fancy
,
and
a
religious
distraction
(
which
you
see
does
not
refer
to
the
workings
of
the
Law
,
and
the
terrors
of
Gods
wrath
,
but
to
what
immediately
goes
before
,
which
is
all
the
work
of
fancy
)
though
our
conversion
be
not
managed
with
so
much
art
and
method
,
and
by
so
many
steps
and
gradations
,
we
are
never
the
worse
Christians
for
want
of
it
,
&c.
Now
can
any
man
from
these
words
honestly
accuse
me
of
asserting
,
that
sinners
ought
not
to
be
afraid
of
Gods
Justice
,
because
I
say
,
that
if
men
be
really
converted
,
as
they
may
be
,
without
feeling
those
amazing
terrors
,
they
are
never
the
worse
Christians
for
it
:
whereas
my
Adversaries
assert
,
that
let
a
man
be
never
so
holy
in
his
life
,
he
is
an
unregenerate
man
,
unless
he
has
first
been
under
the
Law
,
and
a
spirit
of
bondage
,
as
they
speak
,
and
ready
to
run
mad
with
despair
.
Thirdly
,
at
the
same
rate
he
proves
,
that
I
make
Christ
useless
now
he
is
come
;
because
I
deny
the
imputation
of
Christs
personal
Righteousness
to
us
,
as
the
formal
cause
of
our
Justification
;
that
I
deny
,
that
Christ
was
such
a
surety
for
Saints
,
as
acts
wholly
in
our
stead
,
that
whatever
he
did
and
suffered
is
accounted
as
done
and
suffered
by
us
,
and
that
he
is
not
such
a
Mediator
,
as
performs
all
the
conditions
of
the
Covenant
for
us
,
and
leaves
nothing
for
us
to
do
,
but
to
cleave
to
the
Person
of
Christ
,
and
apply
his
personal
Righteousness
to
our selves
.
The
sum
of
which
charge
is
,
that
Christ
is
wholly
useless
,
if
he
have
left
any
thing
for
us
to
do
in
order
to
our
Salvation
:
and
so
far
I
acknowledge
I
do
make
Christ
useless
;
for
I
believe
,
that
notwithstanding
all
that
Christ
hath
done
and
suffered
,
no
man
shall
be
saved
by
him
,
but
upon
the
condition
of
such
a
sincere
Faith
as
changes
and
renews
his
nature
,
and
governs
his
life
and
actions
.
I
shall
not
go
to
dispute
these
matters
now
with
T.
Danson
,
for
that
is
not
his
Talent
;
I
have
already
sufficiently
explained
and
vindicated
these
notions
in
my
Defence
,
in
Answer
to
Dr.
Owen
and
Mr.
Ferguson
,
and
there
,
whoever
pleases
may
find
an
Answer
to
whatever
this
Whifler
has
suggested
,
and
a
great
deal
more
,
p.
120
,
&c.
p.
459
,
&c.
p.
488.
His
last
accusation
is
concerning
the
Nature
of
our
Union
to
Christ
and
the
influences
of
Grace
derived
from
Christ
,
where
he
talks
like
a
Man
,
who
neither
understands
me
,
nor
himself
;
and
the
truth
is
,
as
he
says
well
,
it
was
a
disparagement
to
Domitian
to
catch
Flies
:
and
therefore
to
rid
my
hands
of
such
an
idle
employment
,
and
yet
to
do
right
to
my self
and
a
good
cause
,
I
shall
give
the
World
once
more
a
short
abstract
of
the
Doctrine
of
my
first
Book
,
which
I
drew
up
in
the
first
Chapter
of
my
Defence
,
and
shall
reprint
it
here
,
for
the
sake
of
those
who
will
read
such
a
short
Pamphlet
as
this
,
but
will
not
look
into
a
bigger
Book
.
A
Short
Account
of
the
Design
and
Doctrine
of
the
Discourse
concerning
the
Knowledge
of
Christ
,
&c.
Taken
out
of
the
Defence
and
Continuation
.
Ch.
1.
p.
15.
THE
Design
I
proposed
to
my self
in
that
Discourse
,
was
to
reconcile
that
Love
and
Honour
and
Adoration
,
Trust
and
Affiance
,
which
all
Christians
owe
to
their
Lord
and
Saviour
,
with
the
necessity
of
obeying
his
Laws
,
and
being
conformed
to
his
Example
;
that
esteem
and
reverence
we
owe
to
the
Person
of
Christ
,
with
a
reverence
for
his
Laws
;
that
no
man
might
expect
to
be
saved
by
Christ
,
though
he
be
infinitely
gracious
and
compassionate
,
and
inherit
all
the
boundless
Perfections
of
the
Deity
,
without
the
practice
of
an
universal
Righteousness
.
And
therefore
I
showed
that
all
those
Considerations
which
did
naturally
result
from
the
contemplation
of
the
Person
of
Christ
,
as
he
is
the
Eternal
Son
of
God
,
who
was
made
Man
,
and
sent
into
the
World
to
accomplish
the
work
of
our
Redemption
,
did
necessarily
engage
us
to
obey
his
Laws
,
but
gave
us
no
encouragement
to
expect
any
thing
more
from
him
upon
his
Personal
account
,
than
what
he
hath
promised
in
his
Gospel
.
This
(
I
observed
)
was
a
plain
demonstration
of
Gods
love
to
Mankind
,
that
he
sent
so
great
and
so
dear
a
Person
as
his
only
begotten
Son
,
to
save
Sinners
:
—
No
man
can
doubt
of
Gods
good
will
to
Sinners
,
who
sees
the
Son
of
God
cloathed
with
our
flesh
,
and
dying
as
a
sacrifice
for
our
sins
;
and
this
gives
relief
to
our
guilty
fears
,
and
encourages
us
to
retrieve
our
past
follies
by
new
Obedience
.
No
man
will
return
to
his
Duty
without
some
hope
of
Pardon
and
Forgiveness
for
his
past
sins
;
and
the
proper
use
of
Gods
love
in
sending
Christ
into
the
World
,
is
to
conquer
our
obstinacy
,
and
to
encourage
our
Hopes
.
Thus
the
greatness
of
Christs
Person
gives
great
Reverence
and
Authority
to
his
Gospel
,
and
an
inviolable
Sanction
to
his
Laws
,
as
the
Apostle
argues
;
If
the
word
spoken
by
Angels
was
stedfast
,
and
every
transgression
and
disobedience
received
a
just
recompence
of
Reward
,
how
shall
we
escape
if
we
neglect
so
great
salvation
,
which
at
first
began
to
be
spoken
by
the
Lord
,
2
Heb.
1
,
2
,
3.
And
this
gives
great
Authority
to
his
Example
,
and
lays
forcible
obligations
on
us
to
imitate
him
,
who
was
not
only
our
Saviour
but
God
incarnate
.
And
this
assures
us
of
the
infinite
value
of
his
Sacrifice
,
and
of
the
power
of
his
Intercession
:
God
cannot
but
be
pleased
,
when
his
own
Son
undertakes
to
be
a
Ransom
,
and
to
make
Atonement
for
Sinners
,
which
is
so
great
a
vindication
of
Gods
Dominion
and
Soveraignty
,
of
the
authority
of
his
Laws
,
and
the
wisdom
and
justice
of
his
Providence
,
that
he
may
securely
pardon
humble
and
penitent
sinners
without
reproaching
any
of
his
Attributes
;
and
we
can
desire
no
greater
security
for
the
performance
of
this
Gospel-Covenant
,
than
that
it
was
sealed
with
the
blood
of
the
Son
of
God.
And
this
is
a
great
encouragement
to
return
to
God
,
when
we
have
such
a
powerful
Advocate
and
Mediator
to
intercede
for
us
.
But
then
we
must
expect
no
more
from
Christ
,
upon
account
of
his
personal
Excellencies
and
Perfections
,
than
what
he
hath
promised
in
his
Gospel
.
Christ
is
the
object
of
our
Faith
and
Hope
,
only
as
he
is
our
Saviour
;
and
he
is
our
Saviour
in
no
other
sense
,
than
as
he
is
our
Mediator
;
and
he
mediates
for
us
as
our
Priest
,
that
is
,
in
vertue
of
that
Covenant
,
which
he
hath
sealed
with
his
blood
;
and
therefore
we
have
no
reason
to
expect
any
thing
from
the
Person
of
Christ
which
is
not
contained
in
his
Covenant
,
much
less
,
which
contradicts
it
;
for
that
would
be
,
in
effect
,
to
renounce
his
Mediation
,
and
to
trust
to
the
goodness
of
his
Nature
.
Christ
will
in
his
own
Person
accomplish
all
those
Promises
he
hath
made
,
whether
they
concern
the
present
assistances
of
his
Grace
,
or
his
Providence
and
Protection
in
this
World
,
or
the
future
rewards
of
the
next
:
but
we
must
learn
what
Christ
will
do
for
us
,
and
upon
what
terms
,
not
from
the
boundless
Perfections
and
Excellencies
of
his
Person
,
but
from
the
Declarations
of
the
Gospel
,
though
the
consideration
of
his
Person
,
who
he
is
,
and
how
he
lived
,
and
what
he
taught
,
may
convince
any
man
,
that
he
will
be
a
Saviour
to
none
but
those
who
live
in
the
practise
of
that
Righteousness
,
of
which
he
was
a
Preacher
and
Example
.
Now
to
silence
the
clamors
of
some
men
,
who
upbraided
those
Preachers
who
spent
their
greatest
zeal
in
expounding
the
Laws
of
Christ
,
and
in
pressing
men
by
all
the
Motives
and
Arguments
of
the
Gospel
(
the
Sacrifice
and
Mediation
of
Christ
,
the
necessity
of
a
good
Life
to
make
men
happy
hereafter
,
and
the
many
great
advantages
of
Holiness
here
,
&c.
)
to
the
practice
of
an
universal
Righteousness
;
I
say
,
to
silence
the
clamors
of
those
,
who
upbraided
such
Preachers
,
with
not
preaching
Christ
,
I
considered
in
the
next
place
,
what
it
is
to
know
Christ
,
and
so
consequently
,
what
it
is
to
preach
Him
;
and
the
sum
of
it
was
this
,
That
to
know
Christ
,
is
to
be
acquainted
with
that
Revelation
which
Christ
hath
made
of
Gods
will
to
the
World
:
For
as
in
former
Ages
God
made
himself
known
by
the
light
of
Nature
,
and
the
works
of
Creation
and
Providence
,
and
those
partial
and
occasional
Revelations
of
his
Will
,
which
he
made
to
good
men
;
now
in
these
last
days
he
hath
sent
his
Son
into
the
World
,
to
declare
his
Will
to
us
:
And
therefore
the
only
useful
knowledge
is
to
understand
those
Revelations
,
which
Christ
hath
made
of
Gods
Will
,
the
necessary
consequence
of
which
is
,
that
he
,
who
expounds
the
Laws
and
Doctrine
of
the
Gospel
,
does
in
the
most
proper
sense
preach
Christ
,
as
Philip
is
said
to
preach
Christ
to
the
Samaritans
,
Act.
8.
5.
which
in
ver
.
12.
is
called
,
Preaching
the
things
concerning
the
Kingdom
of
God
,
and
the
Name
of
Jesus
Christ
;
that
is
,
the
whole
Doctrine
of
the
Gospel
.
The
whole
Christian
Religion
is
the
Knowledge
of
Christ
,
and
the
Laws
of
Righteousness
,
and
the
Motives
to
Obedience
as
principal
a
part
as
any
,
because
this
was
the
ultimate
design
of
Christs
coming
into
the
World
to
reform
mens
lives
,
and
to
prepare
them
for
the
happiness
of
the
next
World
,
by
transforming
them
into
a
Divine
Nature
:
All
that
Christ
did
and
suffered
,
was
only
in
order
to
this
end
;
and
then
we
understand
all
those
Mysteries
of
the
Incarnation
,
and
Death
,
and
Intercession
of
Christ
,
as
much
as
is
necessary
to
the
purposes
of
Religion
,
when
we
understand
what
obligations
they
lay
on
us
to
a
holy
Life
,
and
feel
their
power
and
virtue
in
renewing
and
sanctifying
our
minds
.
In
the
next
place
I
observed
,
that
the
foundation
of
the
greatest
and
most
dangerous
mistakes
,
was
laid
in
a
wrong
notion
of
our
Union
to
Christ
,
of
which
some
men
discourse
in
such
uncouth
and
Cabbalistical
terms
,
as
no
body
can
understand
,
and
therefore
I
endeavoured
to
state
the
true
notion
of
our
Union
to
Christ
,
and
Communion
with
him
.
And
the
sum
of
it
is
this
,
that
those
Metaphors
which
describe
our
union
to
Christ
,
do
primarily
refer
to
the
Christian
Church
,
not
to
every
individual
Christian
;
as
Christ
is
the
Head
,
and
the
Church
or
whole
Society
of
Christians
his
Body
;
a
Husband
,
and
the
Church
his
Spouse
;
a
Shepherd
,
and
the
Church
his
Flock
;
a
Rock
,
whereon
his
Church
is
built
;
the
chief
corner
Stone
,
and
the
Church
a
holy
Temple
.
But
as
for
particular
Christians
,
their
Union
to
Christ
is
by
means
of
their
Union
to
the
Christian
Church
:
that
is
,
no
man
can
be
united
to
Christ
,
till
he
be
a
Christian
;
and
no
man
is
in
the
Scripture
account
a
Christian
,
till
he
make
a
publick
profession
of
his
Faith
,
and
be
solemnly
admitted
into
the
Christian
Church
,
which
is
the
Body
of
Christ
,
for
which
he
died
,
and
to
which
all
the
Promises
of
the
Gospel
are
made
.
A
secret
and
private
Faith
in
Christ
is
not
ordinarily
enough
to
make
any
man
a
Christian
;
but
Faith
in
the
Heart
,
and
the
Confession
of
the
Mouth
are
both
necessary
:
Rom.
10.
9
,
10.
Christ
himself
hath
appointed
the
publick
Sacrament
of
our
Initiation
,
and
our
Church
teaches
her
Children
,
that
in
their
Baptism
(
which
is
their
solemn
admission
into
the
Christian
Church
)
They
are
made
Members
of
Christ
,
the
Children
of
God
,
and
the
Inheritors
of
the
Kingdom
of
Heaven
.
But
I
have
abundantly
confirmed
this
Notion
in
my
former
Discourse
,
and
those
who
would
be
more
fully
satisfied
in
it
,
may
have
recourse
thither
.
The
next
thing
to
be
considered
is
,
what
is
the
true
nature
of
this
Union
betwixt
Christ
and
his
Church
,
and
the
most
general
and
comprehensive
notion
is
,
that
it
is
a
Political
,
not
a
natural
Union
:
the
Union
between
Christ
and
his
Church
consists
in
their
mutual
Relations
to
each
other
;
now
those
Relations
whereby
the
Scripture
represents
this
Union
,
signifie
Power
and
Authority
on
Christs
part
,
and
Inferiority
and
Subjection
in
the
Church
:
Christ
is
the
Head
and
Husband
,
which
signifies
Rule
and
Government
;
and
the
Church
is
his
Spouse
and
Body
;
and
therefore
as
the
Wife
is
subject
to
the
Husband
,
and
the
Body
to
the
Head
,
so
the
Church
must
be
subject
to
Christ
;
and
the
like
may
be
said
of
all
those
other
Relations
,
whereby
this
Union
is
described
.
Only
when
I
call
it
a
Political
Union
,
you
must
not
imagine
,
that
it
is
only
such
an
external
Relation
,
as
is
between
a
Prince
and
his
Subjects
;
because
Christ
is
a
spiritual
King
,
and
his
Authority
reaches
to
the
Heart
and
Spirit
,
which
no
Humane
Power
can
:
no
man
is
in
a
proper
sence
a
Subject
of
Christs
Kingdom
,
but
he
who
governs
his
Heart
and
Spirit
,
as
well
as
his
external
Actions
,
by
the
Laws
of
the
Gospel
;
and
though
an
external
and
visible
profession
of
the
Gospel
entitles
men
to
an
external
Communion
with
the
Christian
Church
,
because
the
external
Government
of
the
Church
is
committed
to
men
,
who
cannot
discern
hearts
and
thoughts
;
yet
whoever
does
not
heartily
obey
Christ
,
is
not
really
united
to
him
;
for
the
subjection
of
the
Mind
and
Spirit
is
the
principal
thing
which
denominates
us
the
Subjects
of
a
spiritual
King
:
and
therefore
this
may
be
called
a
Spiritual-Political
Union
,
which
principally
respects
the
Subjection
of
our
Minds
and
Spirits
to
Christ
,
and
does
necessarily
include
a
participation
of
the
same
nature
with
him
,
and
a
mutual
and
reciprocal
love
:
It
is
a
Political
Union
because
it
consists
in
the
Authority
and
Govern
ment
of
Christ
as
a
Head
and
Husband
,
and
in
the
Subjection
and
Obedience
of
the
Church
,
as
his
Body
and
Spouse
:
and
it
is
Spiritual
,
because
the
Authority
of
Christ
does
not
only
teach
our
outward
Actions
,
as
the
Government
of
Earthly
Princes
does
,
but
extends
it self
to
our
Minds
and
Spirits
:
and
if
you
will
put
it
into
other
words
,
our
Union
to
Christ
consists
in
a
hearty
belief
of
his
Revelations
,
in
obedience
to
his
Laws
,
and
subjection
to
his
Authority
,
this
makes
us
the
Church
the
Temple
of
God
,
wherein
he
dwells
,
as
he
formerly
did
in
the
Temple
at
Jerusalem
;
this
is
that
which
the
Scripture
calls
having
Fellowship
and
Communion
with
God
and
Christ
,
which
signifies
being
of
that
Society
,
which
puts
us
into
a
peculiar
relation
to
God
,
that
God
is
our
Father
,
and
we
his
Children
;
that
Christ
is
our
Head
and
Husband
,
our
Lord
and
Master
,
we
his
Disciples
and
Followers
,
his
Spouse
and
his
Body
:
this
entitles
us
to
his
Merits
and
Righteousness
,
to
his
peculiar
Care
and
Providence
,
to
the
Influences
of
his
Grace
,
to
the
Power
of
his
Intercession
,
to
all
those
blessings
,
which
he
hath
purchased
for
,
and
promised
to
his
Church
.
Now
besides
that
this
Notion
is
plain
and
intelligible
,
and
very
aptly
agrees
with
all
those
Metaphors
and
Forms
of
Speech
,
whereby
the
Scripture
represents
our
Union
to
Christ
,
there
are
these
two
great
advantages
we
gain
by
it
:
first
that
this
is
a
plain
demonstration
of
the
evil
and
danger
of
Schism
,
a
sin
which
very
few
men
have
any
sense
of
in
these
days
;
for
if
our
Union
to
Christ
as
our
Head
,
necessarily
requires
our
Union
to
the
Christian
Church
,
which
is
his
Body
,
then
to
divide
from
the
Christian
Church
,
or
any
true
and
sound
part
of
it
,
does
not
only
make
a
Rent
in
the
Body
of
Christ
,
which
is
a
very
great
evil
,
but
divides
us
from
Christ
;
as
a
Member
,
which
is
separated
from
the
Body
,
is
separated
from
the
Head
too
:
this
makes
the
Sentence
of
Excommunication
so
dreadful
,
because
it
cuts
us
off
from
the
Body
of
Christ
;
and
this
Sentence
every
Schismatick
executes
upon
himself
,
and
that
more
infallibly
too
than
Church-Governours
can
;
for
they
may
be
mistaken
in
the
Justice
of
the
Cause
,
and
may
separate
those
from
the
external
Communion
of
the
Church
,
who
are
spiritually
united
to
Christ
;
and
then
their
Sentence
is
reverst
by
a
superior
Tribunal
:
But
whoever
causlesly
separates
from
the
Christian
Church
,
or
any
part
of
it
,
does
infallibly
divide
himself
from
Christ
,
unless
it
be
through
such
invincible
mistakes
,
as
may
mitigate
the
crime
,
and
plead
his
excuse
;
for
Schism
is
a
work
of
the
flesh
,
the
effect
of
Pride
,
and
Passion
,
or
Interest
,
or
some
other
carnal
Lust
;
and
it
concerns
those
men
,
who
make
so
light
of
Schism
,
to
consider
,
how
they
expect
to
be
saved
by
Christ
,
who
is
only
the
Saviour
of
the
Body
,
when
they
have
divided
themselves
from
his
Body
,
and
are
no
longer
any
part
or
member
of
it
.
A
second
advantage
,
which
we
gain
by
this
notion
,
is
this
,
that
it
gives
a
plain
account
of
the
necessity
of
Holiness
and
Obedience
to
entitle
us
to
the
Merits
of
Christ
,
and
Justification
by
him
,
and
to
all
those
Promises
,
which
Christ
hath
made
to
his
Body
and
Members
;
whoever
is
in
Christ
,
and
united
to
him
,
shall
certainly
be
saved
by
him
;
for
he
is
the
Saviour
of
the
Body
;
and
our
Justification
is
not
owing
to
our
own
Merits
and
Deserts
,
but
to
the
Merits
of
Christ
,
for
whose
sake
alone
,
God
hath
promised
to
justifie
and
reward
those
,
who
are
united
to
him
;
but
since
our
Union
to
Christ
consists
in
the
subjection
of
our
Souls
and
Bodies
to
him
,
Holiness
and
Obedience
is
as
necessary
a
condition
of
our
Justification
by
Christ
,
as
it
is
essential
to
our
Union
to
him
:
We
cannot
be
justified
by
Christ
,
till
we
are
united
to
him
,
and
we
are
not
united
to
him
,
till
we
obey
him
:
this
gives
the
glory
of
all
to
Christ
,
because
we
are
justified
for
his
sake
,
by
vertue
of
our
Union
to
him
,
and
yet
vindicates
the
necessity
of
a
holy
Life
,
because
this
is
essential
to
our
Union
to
Christ.
And
this
is
the
sum
of
whatever
I
asserted
concerning
the
necessity
of
Good
Works
to
our
Justification
;
not
that
they
can
merit
any
thing
of
God
,
but
that
they
are
the
necessary
conditions
of
the
Covenant
of
Grace
,
which
was
purchased
and
sealed
by
the
blood
of
Christ
;
or
in
other
words
,
that
they
are
necessary
to
our
.
Union
with
Christ
,
and
thereby
to
give
us
an
interest
in
all
those
Promises
of
Pardon
and
Grace
,
and
Eternal
Life
,
which
Christ
hath
made
to
his
Church
.
The
Righteousness
of
Christ
is
our
Righteousness
,
when
we
speak
of
the
Foundation
of
the
Covenant
,
by
which
we
are
accepted
;
but
if
we
speak
of
the
terms
of
the
Covenant
,
then
we
must
have
a
Righteousness
of
our
own
,
not
to
merit
Justification
or
Eternal
Life
,
but
to
entitle
us
to
the
Grace
and
Mercy
of
the
New
Covenant
,
or
which
is
all
one
,
to
unite
us
to
Christ
,
by
whom
and
for
whose
sake
we
are
justified
:
to
say
,
that
Obedience
to
the
Laws
of
the
Gospel
,
a
new
Nature
,
and
Holiness
of
Life
,
are
the
necessary
conditions
of
our
Justification
by
Christ
,
and
to
say
,
that
they
are
essential
to
our
Union
to
Christ
,
by
whom
we
are
justified
,
are
different
forms
of
Speech
,
but
signifie
the
same
thing
;
because
Christ
justifies
none
but
those
who
are
united
to
him
,
and
none
are
united
to
him
but
by
Faith
and
Obedience
;
and
so
è
converso
,
those
who
believe
and
obey
the
Gospel
are
in
so
doing
united
to
Christ
,
and
they
,
and
none
else
,
shall
be
justified
by
him
:
which
gives
a
plain
account
,
how
the
Virtue
and
Merit
of
all
is
due
to
Christ
,
because
we
are
justified
by
our
relation
to
him
;
and
explains
the
meaning
of
those
Phrases
of
receiving
Christ
,
and
coming
to
him
for
Life
and
Salvation
,
and
believing
in
him
;
which
signifies
our
being
united
to
him
by
a
sincere
Faith
and
Obedience
,
which
is
necessarily
required
of
all
those
who
would
be
justified
by
him
.
In
the
last
Chapter
I
give
a
short
account
of
the
nature
of
Christs
love
to
us
,
and
of
our
love
to
Christ
,
that
no
man
might
mistake
the
love
of
Christ
for
a
fond
and
easie
passion
,
nor
think
to
please
him
with
some
heats
and
raptures
of
Fancy
,
instead
of
the
substantial
Returns
of
Duty
and
Obedience
:
the
sum
of
which
in
short
is
this
;
that
Christ
expressed
a
wonderful
and
stupendious
Love
in
dying
for
us
,
especially
in
dying
for
us
while
we
were
his
Enemies
;
upon
which
account
the
Scripture
every
where
magnifies
the
love
of
Christ
:
but
though
this
were
the
greatest
,
yet
it
is
not
the
only
expression
of
his
love
,
but
he
manifests
the
same
good
will
in
all
the
methods
of
his
Grace
and
Providence
:
he
is
an
easie
and
gentle
Governor
,
who
rules
with
the
natural
tenderness
and
compassion
of
a
Shepherd
,
a
Husband
,
a
Head
,
a
Friend
:
He
pities
our
weaknesses
and
infirmities
,
and
is
ready
to
help
and
succour
us
;
he
is
now
ascended
up
to
Heaven
,
where
he
personally
intercedes
for
us
,
and
with
his
own
hand
dispenses
all
those
Blessings
to
us
,
which
we
want
,
and
pray
for
in
his
Name
.
And
he
who
loved
Sinners
so
as
to
die
for
them
,
must
needs
take
pleasure
in
good
men
,
and
dwell
with
them
as
one
Friend
dwells
with
another
,
Joh.
14.
21
,
23.
Christ
will
in
a
more
special
manner
be
present
with
such
good
men
,
who
are
careful
in
all
things
to
obey
him
,
and
will
give
very
sensible
demonstrations
of
his
presence
with
them
,
will
manifest
himself
unto
them
,
and
make
his
abode
with
them
.
And
now
in
return
to
this
,
we
must
consider
that
Christ
is
our
Superiour
,
our
Lord
,
and
Master
,
and
therefore
our
love
to
Christ
must
not
express
it self
in
a
fond
and
familiar
passion
,
such
as
we
have
for
our
Friends
and
Equals
,
but
in
a
great
Reverence
and
Devotion
.
Superiours
must
be
treated
with
Honour
and
Respect
,
and
therefore
our
love
to
our
Parents
and
Superiours
in
the
Fifth
Commandment
is
called
Honour
;
and
the
same
religious
Affection
to
God
,
which
is
sometimes
called
Love
,
is
at
other
times
called
Fear
,
which
signifies
a
Reverential
Love
,
or
a
Love
of
Honour
,
Reverence
,
and
Devotion
:
and
therefore
the
external
expressions
of
our
love
to
our
Saviour
are
as
various
,
as
the
expressions
of
Honour
,
and
must
bear
some
respect
to
the
nature
and
condition
of
the
Person
,
and
that
relation
we
stand
in
to
him
:
Christ
being
the
only
begotten
Son
of
God
,
we
must
have
regard
to
the
Greatness
and
Excellency
of
his
Person
:
Since
he
became
Man
,
and
died
for
us
,
we
must
admire
and
praise
his
Goodness
:
He
being
our
Mediator
and
Advocate
,
we
must
trust
and
confide
in
him
,
and
expect
the
returns
of
our
Prayers
,
and
all
other
Blessings
from
the
prevalency
of
his
Intercession
:
He
being
our
Prophet
and
Law-giver
,
we
must
express
our
Love
to
him
in
a
belief
of
his
Gospel
,
and
a
sincere
Obedience
to
his
Laws
;
as
Christ
requires
of
his
Disciples
,
If
you
love
me
,
keep
my
Commandments
:
And
when
we
consider
our
Saviour
as
our
Guide
and
Example
,
the
truest
expression
of
our
Love
and
Honour
is
to
imitate
him
,
to
live
as
he
lived
in
the
World
:
And
that
which
perfects
our
Love
,
is
an
undaunted
courage
and
resolution
in
professing
the
Faith
of
Christ
,
whatever
dangers
and
miseries
it
may
expose
us
to
in
this
World
:
For
there
is
no
fear
in
love
,
but
perfect
love
casteth
out
fear
.
These
are
the
proper
expressions
of
our
love
to
Christ
,
which
are
summarily
comprehended
in
believing
his
Gospel
,
and
obeying
it
;
for
to
be
a
true
Lover
of
Christ
,
signifies
neither
more
nor
less
,
than
to
be
a
good
Christian.
This
is
a
faithful
account
of
the
Design
and
Doctrine
of
my
Book
,
which
hath
raised
so
much
noise
and
clamour
,
and
hath
sharpned
the
Pens
and
Tongues
of
so
many
against
me
;
but
it
is
a
vain
attempt
to
think
to
out-face
the
Sun
;
these
are
such
bright
and
glorious
Truths
as
will
out-shine
all
the
New
Lights
of
present
or
former
Ages
,
and
command
belief
from
all
honest
and
inquisitive
Minds
,
by
their
own
natural
Evidence
.
The
Doctrines
which
I
designedly
opposed
in
that
Discourse
,
are
such
as
contradict
these
great
Truths
,
or
at
least
such
,
as
I
apprehended
to
do
so
,
either
expresly
,
or
in
their
immediate
consequences
;
and
because
this
is
the
principal
thing
which
has
anger'd
so
many
men
,
whose
Cause
and
Reputation
are
concerned
in
the
quarrel
,
I
shall
give
some
brief
account
,
what
those
Doctrines
are
,
and
in
what
sence
I
reject
them
,
which
I
hope
may
silence
those
scandalous
Reports
,
as
if
I
had
struck
at
the
very
Foundations
of
Christianity
.
And
first
whereas
I
observed
,
that
to
know
Christ
,
signifies
the
belief
and
knowledge
of
those
Revelations
which
Christ
hath
made
to
the
World
,
which
includes
whatever
he
hath
revealed
to
us
concerning
his
own
Person
,
Natures
,
Mediation
,
and
the
whole
Will
of
God
concerning
our
Salvation
,
which
must
be
learnt
from
the
express
Declarations
of
the
Gospel
,
not
from
some
fanciful
and
imaginary
consequences
,
which
is
a
very
unsafe
way
in
matters
of
pure
Revelation
;
Doctor
Owen
hath
advanced
an
Acquaintance
with
the
Person
of
Christ
,
as
the
only
Medium
of
saving
knowledge
;
that
is
,
when
we
have
from
the
Gospel
learnt
,
who
Christ
is
,
what
he
hath
done
and
suffered
for
us
;
when
we
have
learnt
those
things
which
concern
his
Person
,
Offices
,
and
Work
,
we
may
then
give
free
scope
to
our
fancies
,
and
draw
such
conclusions
,
as
are
no
where
expresly
contained
in
Scripture
,
or
could
not
possibly
have
been
learnt
from
Scripture
,
at
least
not
clearly
and
savingly
,
without
such
an
Acquaintance
with
the
Person
of
Christ
,
that
is
,
without
reasoning
and
drawing
conclusions
from
what
Christ
hath
done
and
suffered
.
These
conclusions
must
be
formed
into
artificial
Theories
and
Schemes
of
Religion
,
and
then
these
are
the
great
Gospel-Mysteries
,
and
the
only
saving
knowledge
of
Christ
:
and
those
men
only
preach
Christ
,
who
fill
peoples
heads
with
such
choice
Speculations
,
as
they
have
learnt
from
this
Acquaintance
with
Christ.
I
thought
there
was
very
great
reason
to
oppose
this
Principle
,
which
gave
such
boundless
scope
to
mens
fancies
,
and
allowed
every
man
to
frame
and
mold
a
Religion
according
to
his
own
humour
;
and
was
the
more
confirmed
in
this
,
when
I
observed
what
strange
Mysteries
the
Doctor
himself
had
learn'd
from
this
Acquaintance
with
Christ
,
which
I
am
sure
without
this
,
he
could
never
have
learnt
either
from
Scripture
or
Reason
;
I
gave
several
instances
of
this
nature
out
of
his
own
Writings
,
which
shall
be
made
good
in
due
time
;
at
present
I
must
observe
what
Doctrines
I
there
reject
,
and
in
what
fence
.
I
rejected
such
a
notion
of
Gods
Justice
,
as
represents
him
as
fierce
and
savage
as
the
worst
of
beings
;
such
a
notion
of
Justice
as
disparages
the
Satisfaction
of
Christ
,
as
if
the
whole
design
of
it
were
to
gratifie
Revenge
,
and
to
appease
a
furious
and
merciless
Deity
;
which
notion
at
first
frighted
Socinus
out
of
his
Wits
,
and
made
him
rather
chuse
to
deny
the
satisfaction
of
Christ
,
than
to
believe
any
thing
so
unworthy
of
God
;
though
thanks
be
to
God
,
that
we
need
do
neither
.
I
reject
such
a
notion
of
Justice
,
as
disparages
the
Wisdom
of
God
in
the
contrivance
of
our
Redemption
by
Jesus
Christ
:
for
if
it
were
absolutely
necessary
for
God
to
punish
sin
,
and
there
were
no
other
Person
in
the
World
fit
or
able
to
bear
the
punishment
of
sin
,
and
to
make
expiation
for
it
,
but
only
Christ
,
there
was
required
no
great
Wisdom
to
make
the
choice
.
I
reject
such
a
notion
of
the
Mercy
and
Patience
of
God
,
as
represents
it
to
be
the
effect
only
of
the
satisfaction
of
Revenge
,
which
is
like
the
tameness
of
an
angry
man
,
when
his
passion
is
over
,
which
is
an
unworthy
conceit
of
the
infinite
Love
and
Goodness
of
the
Divine
Nature
.
I
reject
such
a
notion
of
Mercy
,
as
represents
God
to
be
fond
and
easie
to
Sinners
,
while
they
continue
so
;
and
I
think
such
a
notion
of
Justice
and
Mercy
very
unworthy
of
God
,
which
represents
him
more
concerned
to
punish
Sin
,
than
to
reform
it
:
And
is
it
not
hard
,
that
a
man
must
be
scandalized
with
denying
the
satisfaction
of
Christ
,
and
blaspheming
God
,
meerly
for
rejecting
such
doctrines
,
as
are
injurious
to
the
Satisfaction
of
Christ
,
and
when
they
are
pursued
to
their
just
and
natural
consequences
,
are
down-right
blasphemy
against
God
:
this
is
a
certain
way
to
prevent
the
confutation
of
such
Doctrines
,
for
you
cannot
confute
them
without
discovering
their
blasphemy
,
and
whoever
does
so
,
shall
himself
be
charged
as
a
Blasphemer
.
But
to
proceed
,
I
reject
such
a
notion
of
our
Union
to
the
Person
of
Christ
,
as
is
unintelligible
,
such
as
the
Great
Patrons
of
it
cannot
explain
,
nor
any
one
else
understand
;
for
since
all
our
hopes
of
Salvation
depend
upon
our
Union
to
Christ
,
I
can
by
no
means
think
,
that
this
is
such
a
Mystery
,
as
surpasses
humane
knowledge
;
for
that
on
which
the
happiness
of
all
men
depends
,
ought
in
reason
to
be
so
plain
,
that
it
may
be
understood
by
all
.
I
reject
such
a
notion
of
our
Union
to
the
Person
of
Christ
,
as
intitles
us
to
all
the
Personal
Excellencies
,
Fulness
,
Beauty
,
and
to
the
Personal
Righteousness
of
Christ
,
as
much
as
Marriage
intitles
a
Woman
to
her
Husbands
Estate
:
that
whatever
Christ
hath
done
and
suffered
is
as
much
reckoned
ours
,
when
we
are
united
to
him
,
as
if
we
had
done
and
suffered
the
same
things
our selves
;
and
that
upon
this
account
we
are
justified
only
by
the
Righteousness
of
Christ
,
without
respect
to
any
inherent
Righteousness
in
our selves
.
Now
I
reject
this
,
because
no
Union
can
thus
intitle
us
to
Christs
personal
Excellencies
and
Righteousness
,
but
such
a
natural
Union
as
makes
Christ
and
Believers
One
Person
,
that
they
are
Christed
with
Christ
,
which
is
an
absurd
and
dangerous
Heresie
;
but
neither
our
Marriage
to
Christ
,
nor
his
being
our
Surety
,
or
Mediator
,
can
effect
this
;
for
whatever
Union
there
may
be
between
the
Person
of
Christ
and
the
Persons
of
Believers
,
while
their
Persons
remain
distinct
,
their
Properties
and
Qualifications
and
Righteousness
must
be
considered
as
distinct
too
;
and
though
we
may
receive
great
advantage
by
what
Christ
hath
done
and
suffered
,
yet
it
cannot
be
reckoned
ours
,
in
that
strict
notion
,
as
if
it
had
been
done
by
us
:
and
there
is
a
vast
difference
between
these
two
notions
;
for
the
first
only
makes
the
Righteousness
of
Christ
the
meritorious
cause
of
our
Pardon
and
Reward
,
which
makes
it
necessary
to
have
a
Righteousness
of
our
own
to
entitle
us
to
these
Blessings
;
but
the
second
makes
the
Righteousness
of
Christ
our
Personal
Righteousness
,
which
destroys
the
necessity
of
any
inherent
Righteousness
in
our selves
;
but
of
this
more
hereafter
.
I
reject
such
a
notion
of
our
Union
to
Christ
,
whereby
bad
men
may
be
,
●ay
must
be
united
to
Christ
,
while
they
continue
in
their
sins
:
for
if
it
once
be
granted
(
as
it
must
be
granted
,
if
we
believe
the
Gospel
)
that
our
Union
to
Christ
gives
us
an
actual
interest
in
all
his
Promises
,
such
as
Pardon
of
Sin
,
and
Eternal
Life
;
it
is
easie
to
observe
how
this
overthrows
the
whole
Design
of
the
Gospel
;
if
a
bad
man
,
while
he
continues
so
,
may
be
united
to
Christ
;
for
then
he
is
a
Son
of
God
,
and
an
Heir
of
Everlasting
Life
;
and
what
becomes
then
of
all
those
Gospel-Threatnings
,
which
denounce
the
wrath
of
God
against
all
unrighteousness
and
ungodliness
of
men
?
When
Christ
tells
us
,
That
he
who
breaks
the
least
of
his
Commandments
,
shall
be
called
least
in
the
Kingdom
of
Heaven
;
that
except
our
righteousness
exceed
the
righteousness
of
the
Scribes
and
Pharisees
,
we
shall
in
no
wise
enter
into
the
Kingdom
of
Heaven
.
And
when
S.
Paul
tells
us
,
The
works
of
the
flesh
are
manifest
,
which
are
these
,
Adultery
,
Fornication
,
Uncleanness
,
Lasciviousness
,
Idolatry
,
Witchcraft
,
Hatred
,
Variance
,
Emulations
,
Wrath
,
Strife
,
Seditions
,
Heresies
,
Envyings
,
Murders
,
Drunkenness
,
Revellings
,
and
such
like
,
of
the
which
I
tell
you
before
,
as
I
have
also
told
you
in
time
past
,
that
they
which
do
such
things
shall
not
inherit
the
Kingdom
of
God
,
Gal.
v.
19
,
20
,
21.
I
say
,
must
these
and
such
like
places
,
which
so
expresly
denounce
the
wrath
of
God
against
all
wickedness
and
impieties
,
be
expounded
with
this
limitation
,
that
this
shall
be
the
portion
of
such
men
,
unless
they
be
united
to
Christ
,
and
thereby
sheltered
from
the
wrath
of
God
,
as
a
Wife
under
covert
is
secured
from
all
Arrests
at
Law
?
But
as
soon
as
any
man
hath
got
into
Christ
,
let
him
be
what
he
will
,
he
is
redeemed
from
the
curse
of
the
Law
,
and
made
an
Heir
of
Eternal
Life
:
And
does
not
this
effectually
evacuate
all
the
Threatnings
of
the
Gospel
,
and
set
up
the
Person
of
Christ
,
as
a
Refuge
and
Sanctuary
for
the
Ungodly
,
and
make
the
Grace
of
Christs
Person
a
Dispensation
from
his
own
Laws
and
Threatnings
?
I
am
sure
the
Apostle
understood
not
this
limitation
,
as
is
plain
from
what
he
adds
,
vers
.
24.
And
they
that
are
Christs
have
crucified
the
flesh
,
with
the
affections
and
lusts
.
And
in
Rom.
8.
1.
There
is
no
condemnation
to
them
which
are
in
Christ
Jesus
;
and
that
we
might
not
mistake
him
,
he
expresly
tells
us
,
whom
he
means
,
who
walk
not
after
the
flesh
,
but
after
the
Spirit
.
This
is
essential
to
our
Union
to
Christ
,
and
to
entitle
us
to
the
Grace
of
the
Gospel
.
And
it
is
not
enough
to
say
,
that
Christ
will
save
none
,
but
those
who
do
live
very
holy
lives
,
because
there
is
no
reason
for
this
saying
:
for
if
men
are
united
to
Christ
before
they
are
holy
,
their
very
Union
to
Christ
gives
them
a
title
to
eternal
Life
,
and
this
can
never
be
reconciled
with
the
antecedent
necessity
of
Holiness
,
which
the
Gospel
inculcates
,
not
only
to
qualifie
us
for
actual
Salvation
,
but
to
give
us
a
right
to
it
:
and
therefore
I
had
good
reason
to
reject
●his
notion
of
Union
,
unless
I
would
renounce
the
whole
Gospel
.
I
reject
such
a
notion
of
Union
,
as
makes
it
impossible
for
any
man
to
know
,
either
how
to
get
into
Christ
,
or
whether
he
be
in
Christ
or
not
;
and
I
think
every
man
,
who
values
the
salvation
of
his
soul
,
or
the
peace
and
comfort
of
his
own
mind
,
hath
reason
to
reject
this
too
.
I
reject
such
a
notion
of
Sanctification
,
as
makes
it
impossible
to
distinguish
a
sanctified
from
an
unsanctifiest
state
.
I
reject
such
a
notion
of
Christs
love
to
us
as
represents
it
too
like
a
fond
and
foolish
passion
,
as
respects
the
very
Person
,
without
regard
to
any
Qualifications
in
him
,
whether
he
be
a
fit
object
of
love
or
not
,
which
is
so
great
an
imperfection
in
humane
love
,
that
I
cannot
imagine
it
to
be
the
perfection
of
a
Divine
Love.
And
I
reject
such
a
notion
of
the
immutability
of
Christs
love
,
as
sin
it self
cannot
alter
,
which
is
contrary
to
all
the
Declarations
of
his
Gospel
,
and
inconsistent
with
the
Holiness
and
Purity
of
his
Nature
.
I
reject
such
a
notion
of
our
love
to
Christ
,
as
excludes
all
respect
to
the
infinite
love
of
Christ
,
and
those
numerous
Benefits
we
receive
by
him
;
which
the
Scripture
assigns
as
the
true
reason
of
our
love
to
Christ.
I
reject
such
a
notion
of
love
to
Christ
,
as
excludes
all
regard
to
our
own
Happiness
and
Salvation
by
him
,
and
must
make
us
contented
to
be
damned
,
and
eternally
separated
from
him
;
which
is
not
only
impossible
to
humane
Nature
,
but
contrary
to
the
Principles
of
Christianity
.
I
reject
such
a
notion
of
our
love
to
Christ
,
as
opposes
our
Love
to
Christ
to
our
Duty
and
Obedience
to
him
,
which
is
the
most
proper
and
natural
expression
of
our
love
of
him
;
such
a
love
as
consists
only
in
some
flights
of
fancy
and
imagination
,
in
admiring
and
valuing
the
Person
of
Jesus
Christ
,
and
in
preferring
him
above
all
Legal
Righteousness
,
and
blamelesness
of
Conversation
,
and
Duties
upon
Conviction
;
and
in
using
all
Duties
and
Ordinances
only
to
have
us
over
to
Christ
,
for
Righteousness
and
Salvation
,
and
whatever
we
need
;
for
this
is
no
better
than
to
set
up
the
Person
of
Christ
in
opposition
to
his
Laws
and
Religion
.
This
is
a
short
and
plain
account
of
all
the
material
Doctrines
of
my
Book
,
and
I
dare
appeal
to
any
man
of
common
honesty
,
whether
these
Principles
give
as
much
hope
of
Salvation
to
the
Devils
as
to
Mankind
,
whether
they
make
Christ
and
his
Gospel
useless
,
and
whether
our
Author
be
not
a
great
Artist
at
misrepresenting
the
plainest
Truths
,
which
are
so
plain
,
that
no
man
of
an
ordinary
understanding
could
mistake
their
meaning
:
and
that
he
should
do
this
after
I
had
cleared
my
notions
from
popular
mistakes
,
and
silenced
those
clamors
which
were
raised
against
my
first
Discourse
in
my
Defence
and
Continuation
,
without
taking
the
least
notice
of
any
thing
I
had
there
said
.
I
could
have
given
many
more
instances
of
his
foul
play
,
had
I
not
studied
a
short
Answer
.
I
have
let
pass
his
scurrilous
reflections
and
unjust
insinuations
of
Socinianism
,
as
either
unworthy
of
any
notice
,
or
already
sufficiently
baffled
in
my
Defence
:
when
he
pretends
to
argue
,
it
is
so
very
childish
,
that
I
thought
it
as
ridiculous
an
attempt
to
answer
it
,
as
it
would
be
very
gravely
to
confute
Tom
Thumb
,
or
merry
Andree
,
or
a
Town
Lampoon
;
and
though
the
most
proper
return
to
such
persons
,
is
to
laugh
them
out
of
countenance
,
yet
I
confess
,
I
am
not
in
a
laughing
humour
;
for
it
is
a
sad
consideration
to
all
sober
Christians
,
that
the
holy
Religion
of
our
Saviour
should
be
treated
with
such
scurrility
,
that
every
thing
that
is
sacred
and
serious
,
should
be
turned
into
ridicule
,
to
make
sport
for
Atheists
and
Buffoons
,
that
one
who
pretends
to
be
a
Reformer
of
the
Reformation
,
to
be
got
much
above
the
low
and
beggarly
Dispensation
of
the
Church
of
England
,
should
bring
the
Devil
upon
the
Stage
disputing
about
Religion
,
which
if
it
were
no
more
,
is
as
great
a
scorn
as
can
be
put
upon
it
.
And
now
sure
there
is
no
need
for
me
to
chastise
such
an
Offender
;
if
his
own
Brethren
be
such
tender
conscienced
men
,
as
they
pretend
,
they
cannot
but
correct
such
an
affront
offered
to
God
,
and
such
injustice
to
man
;
for
lying
and
slandering
,
and
burlesquing
Religion
are
certainly
much
greater
impieties
,
than
wearing
a
Surplice
,
or
using
a
sober
Form
of
Prayer
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A59788-e150
Defence
,
p.
529.
Notes for div A59788-e930
Friend
.
Deb.
p.
1.
Fr.
Deb.
p.
47.
Friend
.
Deb.
p.
8.
Know.
of
Chr.
p.
42.
Ed.
I.
p.
29.
Ed.
II.
Know.
of
Chr.
p.
242.
Ed.
I.
p.
172.
Ed.
II.
P.
248.
Ed.
1.
P.
173.
Ed.
2.
Fr.
Debate
.
p.
12.
See
the
Doctrine
of
our
Union
to
Christ
fully
handled
in
Defence
and
Cont.
Ch.
5.
p.
399.
Notes for div A59788-e4090
Chap.
2.
Discourse
of
the
Knowledge
of
Christ
,
Chap.
3.
Chap.
4.
Chap.
4.
Sect.
2.