that he did preach viz. That Men should repent and believe the good Tidings which he brought them Believing Jesus to be the Messiah and repenting were so necessary and fundamental Parts of the Covenant of Grace that one of them alone is often put for both Repentance is not only a Sorrow for Sins past but what is a natural Consequence of that Sorrow if it be real a turning from them into a new and contrary Life It is an hearty Sorrow for our past Misdeeds and a sincere Resolution and Endeavour to the utmost of our Power to conform all our Actions to the Law of God It does not consist in one single Act of Sorrow tho' that being the first and leading Act gives Denomination to the whole but in doing Works meet for Repentance in a sincere Obedience to the Law of Christ the remainder of our Lives It is in other Words well express'd by newness of Life And sometimes turning about is put alone to signifie Repentance Mr. Lock Reasonab of Christian. p. 197 198 200 201. To be baptized into his Name is to enroll our selves into the Kingdom of Jesus the Messiah and profess our selves his Subjects By Baptism we are made Denizons and solemnly incorporated into that Kingdom Ibid. p. 212 213. Baptism was made use of by our Saviour to be that solemn visible Act whereby those who believ'd him to be the Messiah receiv'd him as their King and profess'd Obedience to him were admitted as Subjects into his Kingdom So Peter began Acts 2. 38. Repent and be baptiz'd these two things were required for the Remission of Sins Ibid. p. 199 200. God propos'd to the Children of Men that as many of them as would believe Jesus his Son to be the Messiah the promised Deliverer and would receive him for their King and Ruler should have all their past Sins Disobedience and Rebellion forgiven them and if for the future they liv'd in a sincere Obedience to his Law to the utmost of their Power the Sins of Humane Frailty for the time to come as well as all those of their past Lives should for his Son's sake because they gave themselves up to him to be his Subjects be forgiven them Tho' in consideration of Mens becoming Christ's Subjects by Faith in him whereby they believe and take him to be the Messiah their former Sins shall be forgiven yet he will own none to be his nor receive them as true Denizons of the New Jerusalem into the Inheritance of Eternal Life but leave them to the Condemnation of the Unrighteous who renounce not their former Miscarriages and live in a sincere Obedience to his Commands Ibid. p. 211 212 241. Thus Mr. Lock OBSERVATIONS Believing Jesus to be the Messiah and Repenting are so necessary and fundamental Parts of the Covenant of Grace that one of them alone is often put for both so Mr. Lock Reasonab of Christian. p. 198. But I would know why they are the more necessary and fundamental Parts of the Convenant of Grace on this account that one of them alone is oft put for both or how this that one of them alone is oft put for both doth prove that they are necessary and fundamental Parts of it Withal how appears it that one of them alone is oft put for both All the Proof that he tenders for it is in the Words immediately following For says he St. Mark chap. 6. 12. mentions nothing but their preaching Repentance as St. Luke in the parallel Place chap. 9. 6. mentions nothing but their evangelizing or preaching the good News of the Kingdom of the Messiah Thus Mr. Lock But how will he hence make good this Inference Therefore of these two Believing and Repenting one alone is oft put for both There is no mention of believing in either Place St. Luke says that the Apostles preach'd the Gospel St. Mark says that they preach'd that Men should repent of believing here is not a Word But from both Texts we may gather that this That Jesus is the Messiah was not the only Article which the Apostles preach'd For in St. Mark 6. 12. they preach'd that Men should repent or that they should have their Sins remitted upon their Repentance as St. Peter afterward preach'd Repent and be baptiz'd for the Remission of Sins Acts 2. 38. and as our Saviour says St. Luke 24. 47. that Repentance and Remission of Sins should be preach'd so that it is clear that the Apostles preach'd this Article of Remission of Sins upon our repenting And then in St. Luke 9. 6. they preach'd the Gospel which comprehends more than that one Article That Jesus is the Messiah as the good News that a Saviour was born into the World c. Mr. Lock in Reasonab of Christianity p. 201. having said that sometimes turning about is put alone to signifie Repentance cites St. Matth. 13. 15. and St. Luke 22. 32. where the Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and why that should be rendred to turn about rather than to convert or turn I am to be taught Ibid. p. 212. he says That to be baptiz'd into the Name of Christ is to enroll our selves in the Kingdom of Jesus the Messiah But as we are said to be baptiz'd in or into the Name of the Lord Jesus so we are also said to be baptiz'd in or into the Name of the Father and of the Son and of the Holy Ghost St. Matth. 28. 19. Now to be baptiz'd in the Name of the Holy Ghost cannot signifie the enrolling our selves in the Kingdom of the Holy Ghost for we do not read in Holy Writ of the Kingdom of the Holy Ghost as we do of the Kingdom of the dear Son of God And why then should we make In or into the Name to signifie one thing when it is spoken of the Son and another when it is spoken of the Holy Ghost or of the whole blessed and glorious Trinity As then to baptize in or into the Name of the Father of the Son and of the Holy Ghost is to baptize 1. by Authority and Commission from them 2. into the Worship and faithful Service of them all the Days of our Life So I conceive we are to interpret the being baptiz'd in or into the Name of the Lord Jesus Ibid. p. 241. Mr. Lock says In consideration of Mens becoming Christ's Subjects by Faith in him whereby they believe and take him to be the Messiah their former Sins shall be forgiven But other where he makes Men become the Subjects of Christ by Baptism as well as by Faith and both Repentance and Baptism to be required for the Remission of Sins alledging Acts 2. 38. and not Faith only And therefore he might have express'd the Gospel-Terms or the Conditions of Forgiveness more fully by saying that if Men repent and believe the Gospel and be baptized they shall through the Merits and Death of their blessed Saviour have their former Sins forgiven CHAP. XXV Of the Immortality of the Soul and
in his First Letter p. 119. he clearly determines it in the Negative saying That the Complex Idea for which the sound GOD stands will not prove the real Existence of a Being answering that Idea as p. 121. he tells us that he thought it would not prove it when he writ his Essay I take notice of this because hereby he invalidates another Argument for proving the Existence of a Deity when but a little before viz. p. 114. he had affirm'd it to be of ill Consequence to invalidate any Arguments that are made use of to work the Persuasion of a God into Mens Minds and when otherwhere viz Essay l. 4. c. 10. § 7. he blames others for endeavouring to invalidate such Arguments Why then doth he that himself which he condemns in others He tells us in his First Letter p. 115. That when he writ his Essay he was unwilling to shew the Weakness of the Argument from the Idea of God but when he writ that Letter he had taken Courage and pronounceth roundly that the Idea mentioned will not prove the Existence of a God But to conclude how blame-worthy soever Mr. Lock may be for weakening these two Arguments made use of to prove the Existence of a Deity the one from the universal Consent of Mankind as to the Being of a God the other from the Idea that we have of him yet we should not judge charitably if we concluded thence that he doth not believe a God CHAP. II. Of the Attributes of God I Do not pretend to say how the Attributes are in God who is infinitely beyond the Reach of our narrow Capacities They do without doubt contain in them all possible Perfection Mr. Lock Essay l. 2. c. 17. § 1. His Wisdom Power and Goodness His Power Wisdom and Goodness are inexhaustible incomprehensible c. Essay l. 2. c. 17. § 1. I judge it as certain and as clear a Truth as any can any where be deliver'd That 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 Essay l. 4. c. 10. § 7. He has in his Hand Rewards and Punishments and Power enough to call to Account the proudest Offender Essay l. 1. c. 3. § 6. What God can do must not be limited to what we can conceive of it This would be to make our Comprehension infinite or God finite If you do not understand the Operations of your own finite Mind do not deem it strange that you cannot comprehend the Operations of that eternal infinite Mind who made and governs all things Essay l. 4. c. 10. § 19. God is truly above all passive Power Essay l. 2. c. 21. § 2. He knows our Frailty pities our Weakness and requires of us no more than we are able to do and sees what is and what is not in our Power and so will judge as a kind and merciful Father Essay l. 2. c. 21. § 53. His Knowledge Happiness and Veracity The Eternal Being must also be Knowing and all other Knowing Beings must depend on him and have no other Ways of Knowledge or Extent of Power than what he gives them And if he made those he made also the less excellent Pieces of this Universe all inanimate Beings whereby his Omniscience Power and Providence will be established and all his other Attributes necessarily follow Essay l. 4. c. 10. § 12 13. God sees Men in the dark Essay l. 1. c. 3. § 6. Perception and Knowledge in that One Eternal Being where it has its Sourse 't is visible must be essentially inseparable from it the Third Letter p. 410. God Almighty is under the Necessity of being Happy Essay l. 2. c. 21. § 50. The Veracity of God is a Demonstration of the Truth of what he hath revealed the Third Letter p. 420. An infinitely Powerful and Wise being cannot but be Veracious Besides I speak in more Places than one of the Goodness of God another Evidence as I take it of his Veracity Answ. to Remarks p. 3. He cannot deceive nor be deceiv'd the Third Letter p. 147. His Immateriality Eternity and Ubiquity 'T is past all doubt that every one that examines and reasons right may come to a Certainty that God is perfectly Immaterial the Third Letter p. 147. The Idea of an Eternal Actual Knowing Being hath a Connexion with the Idea of Immateriality the First Letter p. 139. God fills Eternity and 't is hard to find a Reason why any one should doubt that he likewise fills Immensity His Infinite Being is certainly as boundless one way as another Essay l. 2. c. 15. § 3. We can conceive the Eternal Duration of the Almighty far different from that of Man or any other Finite Being His Duration being accompanied with Infinite Knowledge and Infinite Power he sees all things past and to come and they are no more distant from his Knowledge no farther removed from his Sight than the present They all lie under the same View And there is nothing which be cannot make exist each moment he pleases Essay l. 2. c. 15. § 12. We apply our Idea of Infinite to the First and Supreme Being primarily in respect of his Duration and Ubiquity Essay l. 2. c. 17. § 1. Motion cannot be attributed to God not because he is a Spirit but because he is an Infinite Spirit Essay l. 2. c. 23. § 21. His Infinity and other Perfections The great God of whom and from whom are all things is incomprehensibly Infinite but yet when we apply to that First and Supreme Being our Idea of Infinite in our weak and narrow Thoughts we do it primarily in respect of his Duration and Ubiquity and I think more figuratively to his Power Wisdom Goodness and other Attributes which are properly inexhaustible and incomprehensible c. For when we call them Infinite we have no other Idea of this Infinity but what carries with it some Reflexion on and Intimation of that Number or Extent of the Acts and Objects of God's Power Wisdom and Goodness which can never be supposed so great or so many which these Attributes will not surmount and exceed let us multiply them in our Thoughts with all the Infinity of endless Number Essay l. 2. c. 17. § 1. Whatsoever is first of all things must necessarily contain in it and actually have at least all the Perfections that can ever after exist Essay l. 4. c. 10. § 10. Thus Mr. Lock OBSERVATIONS When Mr. Lock says that God is truly above all passive Power I shall not trouble my self to enquire whether the Expression Passive Power be proper or no His Meaning is that he can receive no Change That is most true which he saith of the Eternal Duration of God That we can conceive it far different from that of Man or any other Finite Being for his Duration hath not either Beginning or End of Days which agrees to no Finite Being neither to
Man nor Angel But as to the Difference which Mr. Lock assigns it is manifest that it is not in the Duration it self but in the Knowledge and Power which accompany it God sees all things past present and to come they all lie under the same View and he can make any thing exist each moment that he pleases But this cannot be said of any Finite Being whatsoever So that Mr. Lock shews that there is a great Difference between the Knowledge and Power of God and ours but as to the Eternal Duration of God of which he was here speaking that is a distinct Attribute When he saith That when we apply to God our Idea of Infinity in our weak and narrow Thoughts we do it primarily in respect of his Duration and Ubiquity and I think more figuratively to his Power Wisdom and Goodness and other Attributes which are properly inexhaustible and incomprehensible c. It may be enquir'd what he means by more figuratively Is it his Meaning that we apply it to him less figuratively in respect of his Duration and Ubiquity If so we apply it to him figuratively even in respect of them and consequently we do not apply Infinity to God properly in any respect which Conclusion surely Mr. Lock will not own Besides if it be true which Mr. Lock says that the Power Wisdom Goodness and other Attributes of God are properly Inexhaustible and Incomprehensible why is it not as true that they are properly Boundless or Infinite It may be enquir'd also what Mr. Lock means when he speaks of our multiplying the Acts and Objects of God's Power c. in our Thoughts with all the Infinity of endless Number If our Thoughts can multiply them with all the Infinity of endless Number how are they narrow Thoughts as Mr. Lock often saith they are Besides he says they may be surmounted and exceeded which they cannot be after that we have multiply'd them with all Infinity of endless Number for Infinity cannot be exceeded Lastly I am not satisfied that we can have no other Idea of the Infinity of God's Power Wisdom and Goodness but what carries with it some Reflexion on the Number and Extent of the Acts and Objects of those Attributes for those Perfections of Infinite Power Wisdom and Goodness would have been in God though there had been no Acts or Objects of them CHAP. III. Of the Idea of God THAT of a God is such an Idea as is agreeable to the common Light of Reason and naturally deducible from every Part of our Knowledge For the visible Marks of extraordinary Wisdom and Power appear so plainly in all the Works of the Creation that a rational Creature who will but seriously reflect on them cannot miss the Discovery of a Deity Thus Mr. Lock Essay l. 1. c. 4. § 9. OBSERVATIONS I am far from questioning the Truth of any thing of this I only take occasion here to intimate That I cannot but agree with those that think that Mr. Lock and others had done better if they had not amus'd the World so much with the Term Idea as they have done And Mr. Lock 's using it so much in his Essay seems not to be very consistent with his Promise and Profession in the Preface or Epistle to the Reader p. 4. where his Words are these My appearing in Print being on purpose to be as useful as I may I think it necessary to make what I have to say as easie and intelligible to all sorts of Readers as I can Now there are that think that Mr. Lock had made his Essay more easie and intelligible to all sorts of Readers if he had made use of other Terms and not fill'd every Page almost with the mention of Ideas Yea not only others are of that Opinion but I might appeal to Mr. Lock himself if he be of the same Mind that he was when he writ his First Letter where p. 127. speaking of his Essay l. 4. c. 10. he hath these Words I thought it most proper to express my self in the most usual and familiar way to let it the easier into Mens Minds by common Words and known Ways of Expression And therefore as I think I have scarce us'd the Word Idea in that whole Chapter but only in one place Here Mr. Lock says plainly that he therefore scarce us'd the Word Idea in that Chapter that he might let things the easier into Mens Minds And then why did he not likewise forbear the use of it in other Chapters especially when he had engag'd to his Reader that he would make things as easie and intelligible to all sorts of Readers as he could and here also confesses that things are let more easily into Mens Minds by common Words and known or familiar Ways of Expression CHAP. IV. Of the Worship of God and of the Heart GOD is to be worship'd in Spirit and in Truth with Application of Mind and Sincerity of Heart In publick Assemblies where some Actions must be open to the View of the World all that can appear and be seen is to be done decently and in Order and to Edification Decency Order and Edification are to regulate all the publick Acts of Worship Praises and Prayer humbly offer'd to God is the Worship he now demands and in these every one is to look after his own Heart Mr. Lock Reasonab of Christian. p. 286 287. 'T is his peculiar Care of Mankind most eminently discover'd in his Promises to them that shews his Bounty and Goodness and consequently engages their Hearts in Love and Affection to him This Oblation of an Heart fixed with Dependence and Affection on him is the most acceptable Tribute we can pay him the Foundation of true Devotion and Life of all Religion Ibid. p. 248. Thus Mr. Lock OBSERVATIONS Mr. Lock says very well That in Publick Assemblies all things are to be done decently but it is also true that in Private or Secret Prayer a Decent or Reverent Gesture is to be used St. Peter kneeled down and cried or pray'd Acts 9. 40. I bow my Knees to the Father of our Lord Jesus Christ says St. Paul Ephes. 3. 14. Yea our Lord himself St. Luke 22. 41. did the same In like manner when Mr. Lock says that Praises and Prayer are the Worship which God now demands it is true that they are Parts of it but there are other Parts of it as sitting at his Feet and hearing his Word and so devout receiving the Sacrament swearing by his Name when we are lawfully call'd to it c. In all which we must chiefly look after the Heart it being that which God principally regards Indeed he regards nothing where it is wanting The Heart must bear the greatest Part in every Service though as I said a Reverent outward Gesture is to be used also CHAP. V. Of the Works of God of the Creation particularly also of the Image of God THE Works of Nature shew the Wisdom and Power of God Mr. Lock Reasonab
that diligently seek him CHAP. XIV Of the Preaching of Christ as also the Commission he gave to his Apostles and the LXX Disciples and their Preaching THE Religion our Saviour and his Apostles proposed consisted in that short plain easie and intelligible Summary which I set down in my Reasonab of Christian. in these words Believing Jesus to be the Saviour promised and taking him now raised from the Dead and constituted the Lord and Judge of Men to be their King and Ruler Mr. Lock Vindicat. of the Reasonab of Christian. p. 28. As to our Saviour and his Apostles the whole aim of all their Preaching every where was to convince the unbelieving World of these two great Truths First That there was one eternal invisible God Maker of Heaven and Earth and next That Jesus of Nazareth was the Messiah the promised King and Saviour Second Vindicat. of the Reason of Christian. p. 237. Our Saviour preach'd every where the Kingdom of God and by his Miracles declar'd himself to be the King of that Kingdom The Apostles preach'd the same and after his Ascension openly avow'd him to be the Prince and Saviour promised Ibid. p. 252. By these and the like places we may be satisfied what it was that the Apostles taught and preach'd even this one Proposition That Jesus was the Messiah Ibid. p. 282. This one Doctrine That Jesus was the Messiah was that which was propos'd in our Saviour's time to be believ'd as necessary to make a Man a Christian The same Doctrine was likewise what was propos'd afterward in the preaching of the Apostles to Unbelievers to make them Christians Ibid. p. 318. There is yet one Consideration remaining which were sufficient of it self to convince us that it was the sole Article of Faith which was preach'd and that is the Commissions of those that were sent to preach the Gospel Our Saviour's Commission or End of his being sent and the Execution of it both terminated in this That he declar'd the good News that the Kingdom of the Messiah was come and gave them to understand by the Miracles he did that he himself was he So the Commission that he gave the Apostles was that they should acquaint their Hearers that the Kingdom of the Messiah was come and let them know by the Miracles they did in his Name that he was that King and Deliverer they expected And his Commission to the Seventy whom he sent to preach was so exactly conformable to that which he had before given to the Twelve Apostles that there needs but this one thing more to be observed to convince any one that they were sent to convert their Hearers to this sole Belief that the Kingdom of the Messiah was come and that Jesus was the Messiah Ibid. p. 289 290 296 299. Accordingly the preaching of the Apostles every where in the Acts tended to this one Point to prove that Jesus was the Messiah Reasonab of Christian. p. 31. What that Word was through which others should believe on Christ S. Joh. 17. 20. we have seen in the preaching of the Apostles all through the History of the Acts viz. this one great Point that Jesus was the Messiah Ibid. p. 186. OBSERVATIONS It is strange that Mr. Lock should say in so many places without any Restriction or Limitation that this that Jesus is the Messiah is the sole Doctrine that one Point or Article which was preach'd when he himself otherwhere puts so many Restrictions and Limitations upon it As 1. When in his Reasonab of Christian. p. 195. he says This was the only Gospel-Article of Faith which was preach'd to them He doth not say The only Article of Faith but the only Gospel-Article He grants that the Apostles preach'd the Article of one true eternal and invisible God Maker of Heaven and Earth see Reasonab of Christian p. 43 44. but he doth not call this a Gospel-Article 2. When he says that it was the only Article necessary to be believ'd to make a Man a Christian the sole Doctrine upon their assent to which or Disbelief of it Men were pronounced Believers or Unbelievers and accordingly receiv'd into the Church of Christ. Ibid. p. 195. 3. He limits to the Preaching of our Saviour and his Apostles to those who were yet Strangers and ignorant of the Faith to bring them in and convert them to it Ibid. p. 298. See also p. 295. and 297. It is strange also that he should contend so much that this was the only Article of Faith that was preach'd when he acknowledges that several other Articles were preach'd Indeed now after his Death his Resurrection was also commonly required to be believ'd as a necessary Article So Mr. Lock Ibid. p. 31. Their great business was to be Witnesses to Jesus of his Life Death Resurrection and Ascension which put together were undeniable Proofs of his being the Messiah So the same Mr. Lock Ibid. p. 188. speaking of the Apostles who certainly did not fail to execute their great Business which was to preach or bear witness to the Articles of Christ's Life Death Resurrection and Ascension and not only that of his being the Messiah In the next Page viz. 190. he hath these words We see what it was that was to be preach'd to all Nations viz. That he was the Messiah that had suffer'd and rose from the Dead the third day and fulfill'd all things that was written in the Old Testament concerning the Messiah and that those that believ'd this and repented should have remission of Sins through this Faith in him And p. 191. he tells us that S. Paul preached that Jesus was the Messiah the King who being risen from the Dead now reigneth and shall more publickly manifest his Kingdom in judging the World at the last day Surely nothing can be more plain than that by Mr. Lock 's own Acknowledgment the Apostles preach'd the Articles of our dear Lord's Suffering Rising the third Day fulfilling all the Prophecies of the Old Testament concerning him now reigning and future coming to judge the World and that those who truly believe and repent shall receive remission of Sins through Faith in him and not one Article only And therefore he very fitly calls them concomitant Articles since the Apostles in their preaching often join'd them with that Article that Jesus is the Messiah The belief of Jesus of Nazareth reth to be the Messiah together with those concomitant Articles of his Resurrection Rule and coming again to judge the World c. Thus Mr. Lock Reasonab of Christian. p. 293 294. To reconcile these Acknowledgments with his Doctrine of one Article he tryeth many ways but all in vain 1. As to the Article of the Resurrection he would persuade us that the Article of Jesus's being the Messiah and it are but one These two important Articles are inseparable and in effect make but one For believe one and you believe both deny one of them and you can believe neither So Mr. Lock in his
that he suffer'd rose again fulfill'd all things that were written in the Old Testament concerning him that he now reigneth shall judge the World at the last day and that those that repent and believe the Gospel shall receive Remission of Sins Is it not then matter of greatest Admiration that the same Person should tell us that Salvation or Perdition depends upon believing or rejecting this one Proposition that Jesus was the Messiah Ibid. p. 43. that all that was to be believ'd for Justification was no more but this single Proposition p. 47. that this was all the Doctrine the Apostles propos'd to be believ'd p. 93. that for three score years after our Saviour's Passion S. John knew nothing else requir'd to be believ'd for the attaining of Life but this p. 194. and that this is the sole Doctrine requir'd to be believ'd p. 195. especially when in his Vindication of his Reasonab of Christian. p. 29. he seems to complain of those that blam'd him for contending for one Article Having says he thus plainly mention'd more than one Article I might have taken it amiss c. And so in his Second Vindication p. 26. he hath these words That there is one God and Jesus Christ his only Son our Lord who rose again from the dead ascended into Heaven and sitteth at the right hand of God shall come to judge the quick and dead are more than one Article and may very properly be call'd These Articles Now in the foregoing Page he refers us to places in his Reasonab of Christian. where he makes the Belief of all these necessary which says he is evidence enough that I contended not for one single Article and no more All that I can say is that it is not easie to reconcile Mr. Lock to himself or to make out that sundry Passages in his Reasonab of Christianity do not clash with each other He says in Reasonab of Christian. p. 31. that Christ's Resurrection was sometimes solely insisted on and yet he will confess that we cannot thence conclude that to be the sole Article that is necessary to be believ'd Why then doth he urge so much that this that Jesus is the Christ is the sole Doctrine the only Article that one Proposition that is requir'd to be believ'd because perhaps it is sometimes solely insisted on Mr. Lock Ibid. p. 43. having said that S. Paul tells the Jews at Antioch Act. 13. 46. It was necessary that the Word of God should first have been spoken to you but seeing you put it off from you we turn to the Gentiles adds Here 't is plain that S. Paul's charging their Blood upon their own heads is for opposing this single Truth that Jesus was the Messiah that Salvation or Perdition depends upon believing or rejecting this one Proposition Thus Mr. Lock But I would know how all this is plain from the Words which he alledges from Acts 13. 46. for 't is certain that it is not said in express terms either that the charging their Blood on their own Heads is for opposing this single Truth that Jesus is the Messiah or that Salvation or Perdition depends upon believing or rejecting this one Proposition It is true when the Apostle says Ye put it from you he intimates that it was wholly their own fault that they did not receive Benefit by the Words being spoken to them and that may look something toward the charging their Blood upon their own Heads but as to all the rest there is not the least ground or footstep of it Act. 13. 46. Perhaps Mr. Lock will say that by the Word of God there is meant no more than this one Proposition That Jesus is the Messiah But who will not rather believe that when St. Paul said It was necessary that the Word of God should first have been spoken to you he thereby meant that Word of God which he had preach'd to them of Antioch in Pisidia as is recorded in that Chapter and which the Jews contradicted He had preached That God had of the Seed of David according to Promise raised up to Israel a Saviour Jesus v. 23. That the Jews at Jerusalem had condemn'd him and desir'd Pilate to put him to Death and in so doing fulfill'd the Voices of the Prophets and the things that were written concerning him v. 27 28 29. that he was also buried and that God rais'd him from the dead no more to see Corruption according to the Prophecies of him and that he was seen for many Days after his Resurrection v. 29 30 31. usque ad 38. and that every one that believes should receive Remission of Sins by him and be justified from all things from which they could not be justified by the Law of Moses v. 38 39 All these are more than one single Truth or one Proposition and are all comprehended under the Word of God mention'd v. 46. And it may be observ'd that in all that Sermon from the beginning of v. 16. to v. 42. there is not express mention as much as once made of Jesus's being the Messiah or King tho' there is of his being a Justifier and Saviour In his Reasonab of Christian. p. 47. Mr. Lock hath these Words So that all that was to be believ'd for Justification was no more but this single Proposition That Jesus of Nazareth was the Messiah The Words So that import that he deduceth this from one or more of the Texts of Scripture which he there alleadges and if I mistake not from the last of them viz. Act. 10. 43. where 't is said To him i. e. Jesus of Nazareth give all the Prophets witness that through his Name whosoever believeth in him shall receive Remission of Sins Here indeed is mention of Remission of Sins or Justification but that all that was to be believ'd for Justification was that single Proposition which he so often mentions will never be prov'd from that Text. Yea Mr. Lock speaking of St. Peter's Sermon to Cornelius Act. 10. of which that Text is a part doth not say that there is in it any express mention of our Saviour's being the Messiah but says he he is described to be so by his Miracles Death Resurrection Dominion and coming to judge the quick and the dead See him in his Second Vindication p. 307. In his Reasonab of Christian. p. 93. he alledges the Words of Act. 8. 4. They that were scattered abroad went every where preaching the Word Which Word was nothing says he but this that Jesus was the Messiah But if you ask how he proves this he only says As we have found by examining what they preach'd all through their History Where by their History he means undoubtedly the History of the Apostles and when he says they preach'd that they must be the Apostles whereas they that are said to have preach'd the Word Acts 8. 4. were not the Apostles for we are told v. 1. that the Apostles were not scatter'd abroad as those were that are mention'd
to another sense In his Second Vindication p. 360 c. he alledges S. Joh. 1. 34. and 3. 35 36. also S. Joh. 1. 50. S. Luk. 4. 41. S. Mar. 3. 11. S. Matt. 16. 16. S. Joh. 11. 27. S. Luk. 22. 70. S. Matt. 27. 54. not Luke 27. 54. as by the Fault of the Press it is in Mr. Lock and of all these Texts he says p. 369 that we must give up this Argument viz. from Christ's being call'd the Son of God and allow that this Phrase in these places do's not necessarily import the Deity of our Saviour and the Doctrine of the Eternal Generation unless we think that the Eternal Generation of Jesus the Son of God was a Doctrine that had entred into the Thoughts of John the Baptist Nathaniel S. Peter S. Martha the Sanhedrim yea even of the Roman Centurion and the Soldiers that were with him watching Jesus and he supposes that few think this It do's not necessarily import says Mr. Lock just as Crellius says Necesse non est And particularly of S. Luk. 22. 70. he says that if the Son of God be to be taken for a Declaration of his Deity common and coherent Sense will hardly be made of it As to S. Luk. 4. 41. and S. Mar. 3. 11. he asks Who can entertain such a Thought as that the unclean Spirits had a mind to acknowledge and publish to the People the Deity of our Saviour And as to S. Matth. 16. 16. he says that S. Peter can be taken in no other sense but barely to signifie that Jesus was the Messiah as he also saith that the Phrase of the Son of God is us'd by S. Martha Joh. 11. 27. to signifie the Messiah and nothing else Farther the Socinians make these Expressions the Messiah and the Son of God to have the same Signification Saepissime in Scripturis Filius Dei Christus idem denotant so Crellius in 1 Pet. 1. 3. Ut adeo nomen Christus seu Messias nomen Filius Dei ex usu Judaeorum pro eodem sumeretur Wolzogenius in S. Matth. 16 16. comparing this place with Mar. 8. 29. and Luk. 9. 20. and also alledging Joh. 1. 49. and Luk. 22. 67 68 69. Idem est Messiam seu Christum Filium Dei esse Enjedinus in S. Mat. 28. 19. So Slichtingius in S. Joh. 1. 50. Ex Nathanaelis confessione videmus Filii illius Dei Regis illius Israel i. e. Christi titulum idem significare Usitatum enim erat apud Hebraeos Messiam vocare Filium Dei Again in Comment in S. Joh. 20. 31. Christi Filii Dei titulus pro synonymis usurpantur Thus also Socinus himself cont Wickum cap. 5. in Resp. ad Argum 1. Perspicuum est idem reipsa esse Christum illum Dei Filium Idem est esse illum Regem Israelis quod esse Christum Caiaphas alii Judaei aliud nihil Filii Dei nomine intellexerunt quam Christum so he alledging Matth. 26. 63. Mar. 14. 61. S. Joh. 20. 31. together with the places above-cited by Wolzogenius I shall only add Volkelius de Vera Religione l. 5. c. 12. where having compar'd Matt. 16. 16. with Mar. 8. 29. and Luke 9. 20. he concludes thus Ut facile appareat in locis istis Filium Dei Christum esse eandem habere significationem and he also adds that the same is manifest viz. that they are Expressions of the very same thing or that have the same signification from Luke 22. 67 70. Joh. 1. 50. and sundry places in S. Joh. being compar'd And thus Mr. Lock The Son of God and the Messiah are one in signification Second Vindicat. p. 353. Messiah and the Son of God were synonymous Terms at that time among the Jews Reasonab of Christian. p. 50. Confessing Jesus to be the Son of God is the same with confessing him to be the Messiah those two Expressions being understood among the Jews to signifie the same thing Ibid. p. 96. And therefore almost everywhere in his Reasonab of Christian. when he alledges any place where Christ is said or confess'd to be the Son of God he interprets it of his being the Messiah Finally he proves that these Titles have the same Signification by comparing S. Matt. 16. 16. with S. Mar. 8. 29. and S. Luke 9. 20. and by those other Texts which are made use of by Socinus Wolzogenius and Volkelius to that purpose See Reasonab of Christian. p. 102. and otherwhere Please to see also what I have said above Chap. II. Enjedinus in Matth. 28. 19. saith That no other Faith was requir'd of the Gentiles when they were Baptiz'd than to believe that Jesus is the Messiah or Son of God Nulla alia fides fuit requisita a gentibus cum baptizabantur quam ut crederent Jesum esse Messiam seu Christum vel Filium Dei He also tells us that this is that which all the Writers of the New Testament urge yea that it was the Scope and Design of writing the History of the Gospel alledging S. Job 20. 31. and that this is the Faith by which the Gentiles were made the People and Children of God Thus Enjedinus Now the Reader needs not be admonish'd of how near Affinity hereto that is which Mr. Lock so earnestly and frequently inculcates viz. that all that was to be believ'd for Justification was no more but this single Proposition that Jesus of Nazareth was the Messiah Reasonab of Christian. p. 47. that S. John knew nothing else requir'd to be believ'd for the attaining of life but that Jesus is the Messiah the Son of God Ibid. p. 194. that this is the sole Doctrine pressed and requir'd to be believ'd in the whole Tenor of our Saviour's and his Apostles preaching Ibid. p. 195. and that the Gospel was writ to induce Men to believe this Proposition that Jesus of Nazareth was the Messiah for Proof of it alledging S. Job 20. 31. as Enjedinus doth Some of the Socinians as Crellius Comment in 1 Corinth 15. 14. and Welzegenius in Acts 8. 37. make this Proposition Jesus Christ is the Son of God to be a brief Summary of the Christian Faith or Profession comprising many things in few words And if they who say that this is all the Faith that is requir'd had plainly declar'd that they took it in this comprehensive sense as a brief Summary of all that we are requir'd to believe concerning Christ as that he is the only Son of God our Lord was conceived by the Holy Ghost born of the Virgin Mary c. as in the Creed it would not have given so much Offence Therefore it would not be amiss if they would make such a plain Declaration of their Meaning now Socinus in his Praelectiones Theologicae cap. 2. says that there is not any Opinion or Notion of a Deity naturally implanted in the Mind of Man Receptior hodie sententia est homini naturaliter ejusque animo insitam esse