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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50867	An account of Mr. Lock's religion, out of his own writings, and in his own words together with some observations upon it, and a twofold appendix : I. a specimen of Mr. Lock's way of answering authors ..., II. a brief enquiry whether Socinianism be justly charged upon Mr. Lock.	Milner, John, 1628-1702.; Locke, John, 1632-1704. Selections. 1700.	1700 (1700)	Wing M2075; ESTC R548	126,235	194

But I see another Law in my Members warring against the Law of my Mind and bringing me into Captivity to the Law of Sin So then I with the Mind indeed serve the Law of God but with the Flesh the Law of Sin Rom. 7. 22 23 25. And so he in Lactantius l. 4. c. 24. Volo equidem non peccare sed vincor Sentio me peccare sed necessitas fragilitatis impellit cui repugnare non possum I readily grant that Men in this State are not free for the Apostle tells us that they are Captives and Slaves sold under Sin and have Reason to cry out Wretched Man that I am who shall deliver me and that as Mr. Lock says in Essay l. 2. c. 21. § 47. 't is the Perfection of our Nature to desire will and act according to the last Result of a fair Examination and therefore it would be a great Happiness if we were determin'd by nothing else but the last Result of our Minds judging those Actions to be good or evil which are really so But alas too frequent Experience evinceth that Mens sensual Desires and the Uneasiness which those Desires do cause in them do determine them many times to do contrary to the right Judgment of their Minds and so tho' with their Minds they serve the Law of God i. e. their Minds judge that they should do that which the Law of God requires yet with their Flesh they serve the Law of Sin i. e. their fleshly Desires prevail and determine them to act contrary to the Law of God CHAP. XXVII Of the Securing our Future State and the Punishment of those that would not follow Christ. SInce our Natural Faculties are not fitted to penetrate into the internal Fabrick and real Essences of Bodies but yet plainly discover to us the Being of a God and the Knowledge of our selves enough to lead us into a full and clear Discovery of our Duty and great Concernment it will become us as rational Creatures to employ those Faculties in those Enquiries and in that sort of Knowledge which is most suited to our natural Capacities and carries in it our greatest Interest i. e. the Condition of our Eternal Estate No Man is so wholly taken up with the Attendance on the means of Living as to have no spare time at all to think on his Soul and inform himself in Matters of Religion Were Men as intent upon this as they are on things of lower Concernment there are none so enslav'd to the Necessity of Life who might not find many Vacancies that might be husbanded to this Advantage of their Knowledge Mr. Lock in Essay l. 4. c. 12. § 11. and c. 19. § 3. The Punishment of those who would not follow him i. e. Christ was to lose their Souls i. e. their Lives Mark 8. 35 38. as is plain considering the Occasion it was spoke on Reasonab of Christian. p. 15. Thus Mr. Lock OBSERVATIONS When Mr. Lock says That the Punishment of those who would not follow Christ was to lose their Souls i. e. their Lives This is usher'd in with the Words And therefore and yet it is not easie to perceive how this is inferr'd from that which Mr. Lock had said before or how it proves or illustrates it so that perhaps these Conjunctions And therefore are here to be look'd upon as some of Mr. Lock 's privileged Particles But to wave that he alledgeth for this St. Mark 8. 35 38. whereas in v. 38. there is not that Expression of losing their Souls but it is said that the Son of Man will be asham'd of them when he cometh in the Glory of his Father with the Holy Angels and consequently he will not then own them but contrariwise say I know you not depart from me into everlasting Fire prepar'd for the Devil and his Angels This may help us to understand what is meant by the losing the Soul v. 35. Mr. Lock understands by it their losing their Life or as he expresses it a little before their dying and ceasing to be But how can ceasing to be consist with the suffering the Torment of the everlasting Fire prepar'd for the Devil and the other lapsed Angels They shall lose their Souls i. e. their Lives as is plain considering the Occasion it was spoke on Thus Mr. Lock We must therefore look back to find on what Occasion this was spoken We are told St. Mark 8. 31 32 33 34. that our Saviour having openly foretold that he should be put to death and rise again Simon Peter rebuked him for it but he when he had rebuk'd Peter call'd to him the Multitude together with his Disciples and said If any one will come after me let him deny himself and take up his Cross and follow me Then follows the mention of the losing their Souls v. 35. Whosoever says he will save his Soul shall lose it We see now the Occasion of Christ's speaking these last Words and I would know how it makes it plain that by losing the Soul here is meant losing the Life in Mr. Lock 's Sense i. e. as it signifies dying and ceasing to be For my part I cannot but think that we may most safely rely on St. Luke's Exposition He c. 9. v. 24. hath these Words Whosoever will save his Soul shall lose it i. e. his Soul but v. 25. instead of lose his Soul he hath lose himself What is a Man profited if he gain the whole World and lose himself Thus St. Luke Nothing is more usual in Scripture than for the Soul to be put for the whole Person and so St. Luke teaches us to expound it here When other Evangelists say And lose his own Soul see St. Matth. 16. 26. St. Mark 8. 36. St. Luke says And lose himself The Punishment then of him that will not deny himself and follow Christ is to lose his Soul i. e. himself both Body and Soul to have both Soul and Body destroy'd in Hell Hi corpus animam perdunt pariter in Gehennam says Origen Homil. 36. in S. Luke CHAP. XXVIII Of the Church also of Infallibility and Transubstantiation IT was upon this Proposition That Jesus was the Messiah the Son of the living God owned by St. Peter that our Saviour said he would build his Church Matth. 16. 16 17 18. The Confession made by St. Peter Matth. 16. 16. is the Rock on which our Saviour has promis'd to build his Church Mr. Lock Reasonab of Christian. p. 27. 48. The Romanists say 'T is best for Men and so suitable to the Goodness of God that there should be an infallible Judge of Controversies on Earth and therefore there is one And I by the same Reason say 'T is better for Men that every Man himself should be insallible I leave them to consider whether by the Force of this Argument they shall think that every Man is so Essay l. 1. c. 4. § 12. I know no other infallible Guide but the Spirit of God in the

Scriptures Second Vindication of Reasonab of Christian. p. 341. The Ideas of one Body and one Place do so clearly agree and the Mind has so evident a Perception of their Agreement that we can never assent to a Proposition that affirms the same Body to be in two distant Places at once however it should pretend to the Authority of a Divine Revelation Since the Evidence 1. That we deceive not our selves in ascribing it to God 2. That we understand it right can never be so great as the Evidence of our own intuitive Knowledge whereby we discern it impossible for the same Body to be in two Places at once Essay l. 4. c. 18. § 5. OBSERVATIONS Mr. Lock often repeats it That the Confession made by St. Peter St. Matth. 16. 16. was the Rock on which Christ would build his Church We have it in his Reasonab of Christian. not only in the Places already alledg'd but also in p. 102 103 and 104 105. If he would inferr thence that this Article alone That Jesus is the Messiah is necessary to make Men Christians or that only these two Articles That he is the Messiah and That he is the Son of God are so necessary he may know that this cannot be deduced from it If he argue thus The Church is founded upon these Articles as upon a Rock therefore only the Belief of them is necessary to make a Man a Member of the Church I deny his Consequence for more than the believing the first Foundation of the Church may be necessary to make a Man a Member of it As to the Words This Rock it is acknowledged that sundry of the ancient Expositors have interpreted it to be the Faith which St. Peter confess'd Upon this Rock will I build my Church i. e. the Faith which thou hast confess'd so St. Chrysost. in St. Matth. Homil. 55. Christ called this Confession a Rock c. For it really is the Rock of Godliness so St. Basil. Seleuc. Orat. 25. What is this upon this Rock I will build my Church Upon this Faith on that which is said Thou art Christ the Son of the living God so St. August Tract 10. in primam Joannis I may add Theophylact Peter having confess'd the Son of God he i. e. Christ saith This Confession which thou hast confess'd shall be the Foundation of Believers Thus Theophyl in loc But tho' these and other ancient Writers do by this Rock understand the Faith which was confess'd yet there want not among them those who make it to be the Author and Finisher of our Faith viz. Christ. Upon those Words 1 Cor. 3. 11. Other Foundation no Man can lay than that which is laid which is Jesus the Christ. Theodoret says thus Blessed Peter laid this Foundation or rather the Lord himself For Peter having said Thou art the Son of the living God the Lord said On this Rock I will build my Church Be not ye therefore denominated from Men for Christ is the Foundation The Interlineary Gloss in St. Matth. 16. 18. says This Rock i. e. Christ in whom thou believest And our Anselm Ibid. as plainly On this Rock i. e. upon my self I will build my Church q. d. Thou art so Peter from me Petra the Rock as that yet the Dignity of being the Foundation is reserv'd for me But St. Austin tho' he was alledged as favouring the former Exposition yet is otherwhere as clearly and fully for this as you can desire Therefore the Lord saith On this Rock I will build my Church because Peter had said Thou art Christ the Son of the living God Therefore says he on this Rock which thou hast confess'd I will build my Church Christ was the Rock upon which Foundation even Peter himself was built for other Foundation no Man can lay than that which is laid to wit Christ Jesus The Church therefore which is founded on Christ c. St. August Tratat 124. in Joannem And again Thou art Peter and on this Rock which thou host confessed on this Rock which thou hast known saying Thou art Christ the Son of the living God I will build my Church i. e. upon my self the Son of the living God I will build my Church I will build thee upon me not me upon thee Men that were willing to be built upon Men said I am of Paul I of Apollos I of Cephas i. e. Peter but others who would not be built upon Peter but upon Petra a Rock said I am of Christ. Thus St. August de Verbis Domini see Matth. Serm. 13. These plainly make this Rock to be Christ himself Besides these already mention'd there occurrs in the Writings of some of the Fathers a third Interpretation of the Rock here spoken of viz. That which makes St. Peter to be the Person to whom Christ makes Promise of so great a Dignity that he would build his Church upon him The Romish Writers abound with Citations to this purpose and tho' because some of them are out of Writings that are not judg'd to be of sufficient Authority and in others of them they have not shew'd that Fidelity they ought to have done many of them are of no weight yet it is granted that some of the Ancients have inclin'd to this Sense of the Place and therefore there is no Necessity that I should give my self the trouble to transcribe their Words Mr. Lock may perhaps say that this Exposition is so much for the Advantage of the Papal Interest and in favour of the Bishop of Rome's Universal Pastorship that Protestants must not admit of it But I answer Why is it more for the Advantage of the Papal Interest that St. Peter should be the Rock on which Christ would build his Church than it is that he would give him the Keys of the Kingdom of Heaven Why do they who say that these Words On this Rock I will build my Church were spoken personally of Peter more favour Popery than they who will have those Words To thee I will give the Keys of the Kingdom of Heaven to be said personally to Peter For why may we not argue as strongly for the universal Pastorship from the latter Words as from the former And yet Mr. Lock himself tells us expresly that the latter Words were said personally to Peter see his Reasonab of Christian. p. 105. I think it not amiss here to transcribe the Words of Episcopius in loc-Concedi atque indulgeri posse putaverim Pontificiis quod per Hanc Petram intelligatur ipsa persona Petri idque quia probabilibus valde nituntur argumentis At vero dicet quis sic datur Pontificiis quod volunt Id vero pernegatur consequi Etsi enim Petro hic aliquid promittatur aut de eo aliquid futurum affirmetur id tamen non fit cum aliorum Discipulorum aut Apostolorum exclusione Aliud enim longe est Petro hoc dici aliud soli Petro ea dici quae aliis non competant aut eodem saliem

jure aliis Discipulis tribui nequeant Prius concedi posse putamus posterius vero negamus id enim sufficit plusquam satis ad Primatum Petri quae ei si quis fuisset ridicule admodum stolide superstruitur Pontificis Romani Praerogativa evertendum Thus Episcopius And there are Protestant Divines of great Esteem for their Learning and Judgment and who have engaged as zealously as any other against the Papal Interest who have gone farther have not only made the Person of St. Peter to be meant by the Rock but also somewhat peculiar to be granted him and yet shew that this affords not the least Advantage to the Pope's Pretensions that he is Universal Pastor To omit some of our English Divines they that please may consult Cameron either in his Praelections in St. Matth. 16. 18. or in the great Criticks Episcopius says that this That the Church should be built on him as on a Rock was granted to Peter in common with the other Apostles And to the same purpose speaks Origen Tractat. 1. in Matth. If thou thinkest that the whole Church was built upon Peter alone what wilt thou say of John the Son of Thunder and every one of the Apostles Shall we dare to say that the Gates of Hell could not prevail against St. Peter only but could prevail against the rest And a little after If that saying To thee I will give the Keys was common to the other Apostles why was not the rest which was then said as to Peter common to them too So that this may be a fourth Exposition that by the Rock is meant St. Peter not alone but together with the other Apostles As he made that Confession Thou art Christ the Son of the living God not for himself only but also in the Name of the other Apostles so according to this Sense he receiv'd this Grant for the rest of the Apostles as well as for himself I have alledged the foresaid Testimonies to satisfie Mr. Lock That Persons of approved Piety as well as Learning have judged our Saviour's Words On this Rock I will build my Church capable of other Interpretations than that which is mention'd by him viz. That the Faith which was confessed by St. Peter 〈◊〉 those Articles That Jesus is the Christ and That he is the Son of the living God are the Rock on which the Church is built This is the only Interpretation that can do Mr. Lock any Service and therefore he takes no notice of the rest But he should not be himself guilty of that which he condemns so much in others i. e. the imposing his Interpretations of Scripture upon us And therefore he must not be displeas'd if we do not grant that which Mr. Lock here affirms without any Proof that this Proposition That Jesus is the Messiah the Son of the living God was that Rock on which our Lord said that he would build his Church Mr. Lock says that the Evidence that we deceive not our selves in ascribing a Revelation to God can never be so great as the Evidence of our own intuitive Knowledge where if his Meaning be that we can never be so certain that any Revelation suppose the Scripture is from God as we are of the Object of our intuitive Knowledge I must deny it for I firmly believe that there have been and may now be those who are as certain that the Scriptures are the Word of God as they can be of that which they clearly see and distinctly perceive by any other of their Senses And I am confirm'd in this Belief by the Words of Mr. Chillingworth c. 1. § 9. To those says he that believe and live according to their Faith God gives by degrees the Spirit of Obsignation and Confirmation and to be as fully and resolutely assur'd of the Gospel of Christ as those which heard it from Christ himself with their Ears which saw it with their Eyes which look'd upon it and whose Hands handled the Word of Life CHAP. XXIX Of Fundamentals and the Apostles Creed GOD alone can appoint what shall be necessarily believ'd by every one whom he will justifie and what he has so appointed and declared is alone necessary No body can add to these Fundamental Articles of Faith nor make any other necessary but what God himself hath made and declared to be so And what these are which God requires of those who will enter into and receive the Benefits of the New Covenant has already been shewn An explicit Belief of these is absolutely requir'd of all those to whom the Gospel of Jesus Christ is preached Mr. Lock Reasonab of Christian. p. 301. The Primitive Church admitted converted Heathens to Baptism upon the Faith contain'd in the Apostles Creed A bare Profession of that Faith and no more was required of them to be receiv'd into the Church and made Members of Christ's Body How little different the Faith of the ancient Church was from the Faith I have mention'd may be seen in these Words of Tertullian Regula fidei una omnium est sola immobilis irreformabilis credendi scilicet in unicum Deum omnipotentem mundi conditorem Filium ejus Jesum Christum natum ex Virgine Maria crucifixum sub Pontio Pilato tertia die resuscitatum a mortuis receptum in coelis sedentem nunc ad dextram Patris venturum judicare vivos mortuos per carnis etiam resurrectionem Hac lege Fidei manente caetera jam disciplinae conversationis admittunt novitatem correctionis Tert. de Virg. Velan in princip This was the Faith that in Tertullian's time sufficed to make a Christian. And the Church of England only proposes the Articles of the Apostles Creed to the Convert to be baptiz'd and upon his professing a Belief of them asks whether he will be baptiz'd in this Faith and upon the Profession of this Faith and no other the Church baptizes him into it The Apostles Creed is the Faith I was baptiz'd into no one tittle whereof I have renounced that I know And I heretofore thought that gave me title to be a Christian. Second Vindicat. p. 177 178 182. Thus Mr. Lock OBSERVATIONS Mr. Lock tells us in Reasonab of Christian. p. 301. that it had been already shewn what the Fundamental Articles of Faith are But I ask How had it been shewn He had sometimes affirm'd positively that this that Jesus of Nazareth is the only Gospel-Article of Faith that was requir'd Reasonab of Christian p. 195. that Salvation or Perdition depends upon believing or rejecting this one Proposition that Jesus was the Messiah Ibid. p. 43. that this was all the Doctrine the Apostles propos'd to be believ'd Ibid. p. 93. At other times he had said that it was also requir'd for the attaining of Life that they should believe that Jesus is the Son of God Ibid. p. 194. He had also spoken of concomitant Articles viz. Christ's Resurrection Rule and coming again to judge the World saying that these