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
Particularly Will Mr. Lock say that he was not cloath'd with it after his Resurrection If so I ask whether he will not plainly contradict our Blessed Saviour who told his Disciples after his being risen from the Dead that he had Flesh and Bones S. Luke 24. 39. It may then concern him to explain himself as to this also Mr. Lock 's Meaning also is not very plain when he says that the chief End of Christ's coming was to be a King and to be receiv'd as such It is most true that the Prophets foretold that he should be a King and it may be said that he came to fulfil the Prophecies that had been of him as it is also true that he was a King But I do not remember that it is said that the chief End of his coming was to be a King It is written that he came into the World to save Sinners to seek and to save that which was lost that whosoever believes in him should not perish but have everlasting Life that he was manifested to take away our Sins and to dissolve the works of the Devil 1 Joh. 3. 5 8. that he appear'd to put away Sin by the sacrifice of himself Heb. 9. 26. And when Pilate ask'd him whether he was a King he did not answer For this cause came I into the World that I might be a King but For this cause I came into the World that I should bear witness to the Truth S. John 18. 37. Among these several Ends I do not find the being a King expresly mention'd for one as every one of these is much less is it call'd the chief End Finally Mr. Lock himself Reasonab of Christian. p. 241. mentions something else as the great End His words are Pardon and Forgiveness of Sins and Salvation by him was the great End of his coming CHAP. VII Of our Advantages by Christ. IT will possibly he ask'd What Advantage have we by Jesus Christ Answ. 1. He found the World in a state of Darkness and Error in reference to the true God but the clear Revelation he brought with him dissipated the Darkness made the one invisible true God known to the World 2. A clear knowledge of their Duty was before wanting to Mankind but now there needs no more but to read the inspired Books all the Duties of Morality lie there clear and plain and easie to be understood There is not I think any of the Duties of Morality which he has not somewhere or other by himself and his Apostles inculcated over and over again to his Followers in express terms 3. The outward Forms of worshipping the Deity wanted a Reformation to this also our Saviour brought a Remedy in a plain spiritual and suitable Worship 4. Another great Advantage receiv'd by him is the great Encouragement he brought to a vertuous and pious Life great enough to surmount the Difficulties and Obstacles that lie in the way to it viz. by bringing Life and Immortality to light and by putting into the Scale on the side of Vertue an exceeding and immortal weight of Glory 5. One Advantage more we have by Jesus Christ is the promise of Assistance If we do what we can he will give us his Spirit to help us to do what and how we should Thus Mr. Lock Reason of Christian. p. 257 263 267 284 285 286 287 290 291 292. See also p. 234. OBSERVATIONS Here where Mr. Lock is treating purposely and largely of the Advantages that we have by Christ it is justly thought strange that he should not once make mention of his being a propitiation through faith in his blood Rom. 3. 25. A propitiation for our Sins yea also for the sins of the whole World 1 Joh. 2. 2. Our having Redemption through his Blood the forgiveness of Sins Eph. 1. 7. Col. 1. 14. Such an unconceivable Advantage as this that we have by him should not have been forgotten If Mr. Lock say that otherwhere in his Reasonableness of Christianity he doth mention our Redemption by Christ I grant it but 1. I do not at present remember that he any where in it mentions Redemption through his blood 2. If he do speak of it otherwhere how easie had it been for him to have nam'd it here among other Advantages and to have referr'd his Reader to the places where he had spoken of it If Mr. Lock say again that he set down as much as his Argument requir'd I answer That he did not Having moved the Question What Advantages we have by Christ and making it his business to answer it his Argument requir'd that such a transcendent Advantage as this should not have been omitted The truth is innumerable are the Advantages that we have by Christ so that it would not have been expected that he should give an account of them all To instance in some Beside the Benefits mention'd above we have by him Vocation Repentance Justification Peace with God Adoption Sanctification Audience of our Prayers Acceptance of our Persons Victory over Persecutions Afflictions and Death it self Salvation or Glorification c. And therefore that Mr. Lock though he intimates that our Advantages by Christ are great and many should insist only upon four or five and overlook all the rest especially that he should take no notice of that which is the foundation of many of the other viz. Christ's redeeming us by his Blood and being the Propitiation for our Sins is thought strange by others whatsoever he himself may think of it CHAP. VIII Of the Death and Satisfaction of Christ. HE that hath incurred Death by his own Transgression cannot lay down his Life for another as our Saviour professeth he did Mr. Lock Reasonab of Christian. p. 208. He declares Joh. 10. 1. 21. the laying down his life for both Jews and Gentiles Ibid. p. 118. He freely gave up himself to Death for us Second Vindicat. of Reason of Christian. p. 400. The Design of his coming was to be offer'd up a Lamb blameless and void of offence Ibid. p. 75. Satisfaction may plainly be collected out of several places in my Reasonab of Christian. Some whereof which I took out of the Gospels I mention'd in my Vindication p. 5. and others of them which I took out of the Epistles which I shall point out to you now As I say the design of our Saviour's coming was to be offer'd up and again I speak of the work of our Redemption words which in the Epistles are taken to imply Satisfaction Second Vindicat. of the Reasonab of Christian. p. 157. Thus Mr. Lock OBSERVATIONS It had been taken notice of that Mr. Lock mentioning the Advantages of Christ's coming into the World hath not one Syllable of his Satisfying for us Mr. Lock in Vindication of himself among other things says that Satisfaction may be plainly collected out of his Reasonableness of Christianity where he alledges some Passages out of the Gospels and some out of the Epistles and he adds that those in the
to run into Extremes There are some that say that Unbelief is the only Sin for which Men shall be condemn'd they shall be condemn'd not for their other Sins but solely for this Mr. Lock on the other hand would persuade us that Men shall not be condemned at all for Unbelief The Sentence says he follows not doing without any mention of not believing He alledges for this St. John 5. 28 29. St. Matth. 7. 22 23. 13. 14 49. 16. 24. 25. 24 c. St. Luke 13. 26. But 1. In many of these Places as St. John 5. 28 29. St. Matth. 13. 41. not 14 as it is in Mr. Lock and 49. St. Matth. 16. 27. not 24. as Mr. Lock there is not the least mention of any Sentence therefore it is manifest that they do not tell us for what Men shall be sentenced 2. Those who are mention'd St. Matth. 7. 22 23. and St. Luke 13. 26 27. were Believers and so could not be sentenc'd for Unbelief I do not say that they believ'd to the saving of their Souls or with a saving Faith a Faith working by Love and bringing forth the Fruits of good Works for the contrary is most manifest they were Workers of Iniquity or Unrighteousness But I say that they were Believers they should say unto Christ Lord Lord yea they were such Believers as not only own'd him for their Lord but also prophesied cast out Devils and did many mighty Works in his Name and therefore if they were not sentenced for Unbelief but only for their Misdeeds it cannot be thought strange 3. Let it be suppos'd that they were Unbelievers all that these Texts say is that Workers of Iniquity shall hear that Sentence I tell you I know you not depart from me And if it may be hence inferr'd that they are to be condemn'd only for working Iniquity then from St. Mark 16. 16. where it is said He that believes not shall be damn'd it may be concluded that he shall be condemn'd only for Unbelief that the Sentence shall follow not believing without any mention of not doing But this Inference Mr. Lock will not allow They are Workers of Iniquity on whom the Sentence is pronounced says Mr. Lock out of St. Matth. 7. 23. They are Unbelievers who shall be condemned say I out of St. Mark 16. 16. And if from St. Mark 16. Mr. Lock will not conclude that Men shall be condemn'd only for Unbelief and not for working Iniquity why does he conclude from St. Matth. 7. that they shall be condemn'd only for working Iniquity and not for Unbelief 4. As to St. Matth. 25. 24 c. which may seem to be more to Mr. Lock 's Purpose than the former for this tells us expresly for what Men shall be sentenced to Punishment which the other do not the Judge shall say to those on his Left Hand Depart from me ye cursed for I was hungry and ye gave me not to eat c. it is enough to say That if because the Sentence of extreme Malediction shall be pronounced upon Men because they did not feed the hungry give drink to the thirsty take in the Strangers cloath the naked visit the sick and imprison'd he can inferr that Men shall be condemn'd only for their not having done these things and not for their Unbelief then certainly because St. John 3. 18. it is said He that believeth not is now condemned because he hath not believ'd in the Name of the only begotten Son of God we may inferr that Men are and shall be condemn'd only for their not believing and not for their not doing If Men shall be condemn'd only for the Sins mention'd St. Matth. 25. then they must be condemn'd only for Sins of Uncharitableness Impenitence is not expresly mention'd in these Places of Scripture produced by Mr. Lock any more than Unbelief Will he say that Men shall not be condemn'd for their Impenitence The Truth is that he may with as much Reason say That as say that the Sentence shall not be pronounced on them for their Infidelity Why should Mr. Lock think it strange that Men should be condemn'd for not paying Obedience to the Command of Christ who hath commanded all Men every where to believe and repent Unbelief is a Sin which is the Cause of all our other Sins which would be prevented if we did unfeignedly and with a lively Faith believe the Gospel It is also that which as it were binds and fastens the Guilt of our other Sins upon us they will not be forgiven unless we believe and repent And yet according to Mr. Lock Men shall be condemn'd for their other Sins and not for this I have perhaps dwelt too long upon this yet I think it not amiss to give a brief Account why I render St. John 3. 18. He that believeth not is now condemn'd whereas in our Translation it is He that believeth not is condemn'd already The Words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is now condemned or is now judged as most worthy of Condemnation Now that God hath express'd such wonderful Love to the World by sending his only begotten Son into it not to condemn it but that by him the World might be saved see v. 16 17. and now that he is come into the World and hath wrought such Miracles he that believes not must be most justly worthy of Condemnation because he believes not in the Name of the only begotten Son of God being given that every one that believes in him should not perish but have everlasting Life Now that Light is come into the World if Men will not believe in the Light every one will judge that they are justly worthy of Condemnation as our Saviour says in the very next Words v. 19. This is the Condemnation i. e. that which chiefly deserves Condemnation that Light hath come into the World and Men have loved Darkness more than the Light If this Rendring and Exposition of the Words be receiv'd Commentators will not need to trouble themselves so much as they have done with enquiring in what Sense the Unbeliever is said to be already condemn'd since this which I offer is a plain and easie Interpretation He that believes not is now condemn'd now after the Son of God's being actually come into the World after Miracles wrought and the Gospel preach'd by him because he believes not in the Name of the only begotten Son of God This Text then plainly shews the Danger and Desert of not believing and therefore it concerns us to beware lest as the Israelites of whom the Apostle speaks Heb. 4. did not enter into the promised Land by reason of Unbelief v. 6. so we be excluded the Heavenly Canaan for our Unbelief v. 11 CHAP. XXIV Of Repentance Baptism and Remission of Sins REpentance is as absolute a Condition of the Covenant of Grace as Faith and as necessary to be perform'd as that This was not only the Beginning of our Saviour's preaching but the Summ of all
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
and propose to them what yet remain'd to make them Christians but they were by the instigation of the Jews fallen upon and Paul stoned before he could come to open to them this other fundamental Article of the Gospel Thus Mr. Lock Second Vindication p. 384 who certainly rely'd very much upon his Reader 's Credulity when he writ this presuming that he would never consult the History of the Acts. For this that the Apostles had not time to proceed to the Article of the Messiah is his mere Fiction there is no ground for it nor the least footstep thereof in that History tho' he hath the Confidence to say that it is apparent yea the quite contrary appears that they had time to finish their Discourse and did finish it For S. Luke Act. 14. having set down their words or the sum of them v. 15 16 17 says v. 18. And with these sayings scarce restrained they the people that they had not done sacrifice to them This shews that they had finished their Discourse as it also shews what effect it had it did restrain the Multitude from sacrificing to them but with difficulty The People were at that time so far from stoning them or giving them any disturbance or interruption that they looked upon them as Gods come down to them in the likeness of Men and would have honour'd them as such Tho' after this and how long after Mr. Lock with all his Skill in Chronology cannot tell us Jews came from Antioch and Iconium who persuaded the People and they stoned Paul See Act. 14. 19. Lastly Is it not strange that he should say that this that Jesus is the Messiah was the only Gospel-Article preached by our Saviour and his Apostles and yet maintain that the Apostles did not in plain and direct words preach this Doctrine of his being the Messiah till after his Resurrection and that our Saviour did not in plain and direct words declare himself to the Jews to be the Messiah till near the time of his Death Thus in his Reasonableness of Christianity p. 55 c. having observed that there is a threefold declaration of the Messiah 1. by Miracles 2. by Phrases and Circumlocutions that did signify and intimate his coming tho' not in direct words pointing out his Person he comes p. 59. to the third or last which is by plain and direct words declaring the Doctrine of the Messiah speaking out that Jesus was he as we see the Apostles did when they went about preaching the Gospel after our Saviour's Resurrection This was the open clear way and that which one would think the Messiah himself when he came should have taken especially if it be of that moment that upon Mens believing him to be the Messiah depended the Forgiveness of their Sins And yet we see that our Saviour did not but on the contrary for the most part made no other discovery of himself at least in Judea and at the beginning of his Ministery but in the two former ways which were more obscure Thus Mr. Lock So that according to him as our Saviour did not take the open clear way of discovering himself to be the Messiah so his Disciples did not speak out that he was so till after his Resurrection Yea he insists largely upon our Saviour's concealment of his being the Christ. Now I say Is it not strange that he should dwell so long upon his concealing his being so and yet maintain at the same time that his being the Messiah was the only Gospel-Article preach'd by him Since Mr. Lock appeals so confidently to the History of the Evangelists and of the Acts and abounds so much in Citations out of them to make good his Pretentions insomuch that some have computed that this takes up about three quarters of his Reasonableness of Christianity it might have been expected that I should have examined the Texts by him alledg'd but that would have swell'd this Tract too much withal I may have an opportunity hereafter of doing this tho' that which hath been said might save that labor for it will be easie to shew that many of the places he produceth make indeed against and not for him As to the Commission given to the Apostles how comes it that he takes notice of that which they had when Christ sent them to preach to the Jews and makes no mention of that which he gave them when taking his solemn Farewel of them he sent them to preach to all Nations He ought certainly to have taken notice of the one as well as the other This Commission we have S. Mat. 28. 19 20. Go teach all Nations baptizing them in the name or into the name of the Father and of the Son and of the Holy Ghost teaching them to observe all things what soever I have commanded you The Apostles were to teach adult Persons before they baptiz'd them and what were they to teach them surely the necessary Doctrine concerning those in or into whose Name they were to be baptiz'd and so concerning the Holy Ghost as well as touching the Father and the Son If Mr. Lock will translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make Disciples it comes to to the same for they could not be made Disciples without being taught We see then what their Commission was viz. to teach the Doctrine of the Holy Blessed and Glorious Trinity the Father Son and Holy Ghost and so to admit Men into the Church by Baptism And we are sure that they faithfully executed their Commission and did that which their Lord and Master gave them in charge Whence it is clearly manifest what the Apostles were to teach all Nations and consequently what they did teach them CHAP. XV. Of the Fall of Adam WHat Adam fell from was the state of perfect Obedience By this Fall he lost Paradise wherein was Tranquility and the Tree of Life i. e. he lost Bliss and Immortality The Penalty annex'd to the Breach of the Law stands thus Gen. 2. 17. In the day that thou eatest thereof thou shalt surely die How was this executed In the day he did eat he did not actually die but his Life began from thence to shorten and waste and to have an end Death i. e. a state of Death and Mortality enter'd by Sin Mr. Lock Reason of Christ. p. 3 4. By Death here I can understand nothing but a ceasing to be the losing of all Actions of Life and Sense Such a Death came on Adam and all his Posterity by his first Disobedience in Paradise under which Death they should have lain for ever had it not been for the Redemption by Jesus Christ Ibid. p. 6. As Adam was turned out of Paradise so all his Posterity was born out of it out of the reach of the Tree of Life all like their Father Adam in a state of Mortality void of the Tranquility and Bliss of Paradise Ibid. p. 7. Though all die in Adam yet none are truly punished but for their own Deeds Ibid.
by him become the Father of a great People which should possess the Land of Canaan The thing promis'd to him was no more but a Son by his Wife Sarah and a numerous Posterity by him which should possess the Land of Canaan These were but temporal Blessings and except the Birth of a Son very remote suchas he should never live to see But because he question'd not the performance of it but rested fully satisfied in the Goodness Truth and Faithfulness of God who had promis'd it was counted to him for Righteousness The Faith whereby those Believers of old i. e. before our Saviour's time pleased God was nothing but a stedfast reliance on the Goodness and Faithfulness of God for those good things which either the light of Nature or particular Promises had given them grounds to hope for This was all that was requir'd of them to be persuaded of and embrace the Promises which they had They could be persuaded of no more than was propos'd to them embrace no more than was reveal'd They had a Belief of the Messiah to come they believ'd that God would according to his Promise in due time send the Messiah to be a King and Deliverer All that was requir'd before the Messiah's appearing in the World was to believe what God had reveal'd and to rely with a full Assurance on God for the performance of his Promise and to believe that in due time he would send them the Messiah this anointed King this promised Saviour and Deliverer according to his Word Thus Mr. Lock p. 23 24 247 249 252 253 254. of his Reasonab of Christianity OBSERVATIONS Here in Reasonab of Christian. p. 23. Mr. Lock says This Faith for which God justified Abraham as p. 24. he says Ahraham was justified for his Faith and in like manner p. 22. God justifies a Man for believing Now as it was observ'd above Chap. 19. this is not the Scripture-Language he constantly reads in his Bible Justified by Faith not for it It may therefore be justly wonder'd that Mr. Lock who is so much for keeping close to the Expressions of his Bible and thinks it our Duty to do it see his Third Letter p. 123. and 210. should affect to say so often that God justifies for Faith But perhaps he will correct it in his next Edition It is also just matter of Wonder that he should say that no more than temporal Blessings were promis'd to Abraham and that the Faith which God counted to him for Righteousness was nothing but his believing those Promises and resting fully satisfied of their Performance See Reasonab of Christian p. 24. and 249. especially when speaking of those Believers of old mention'd Heb. 11. of whom Abraham is one he says expresly that they had a Belief of the Messiah to come and that they believ'd that God would according to his Promise in due time send the Messiah see Ibid. p. 253 254. And he that consults the New Testament will find that as to the Promise of the Messiah and the Belief of it there is more said of Abraham than of the rest Abraham saw Christ's day and rejoyc'd S. John 8. 56. In thy Seed shall all the Kindreds of the earth be blessed Act. 3. 25. To Abraham were the Promises made and to his Seed which is Christ Gal. 3. 16. CHAP. XXII Of our Faith under the Gospel THE Belief of one invisible eternal omnipotent God Maker of Heaven and Earth c. was requir'd before the Revelation of the Gospel as well as now The Gospel was writ to induce Men into a belief of this Proposition that Jesus of Nazareth was the Messiah which if they believ'd they should have Life After his Death his Resurrection was also commonly requir'd to be believ'd as a necessary Article and sometimes solely insisted on Salvation or Perdition depends upon believing or rejecting this one Proposition That Jesus was the Messiah I mean this is all is requir'd to be believ'd by those who acknowledge but one eternal and invisible God the Maker of Heaven and Earth For that there is something more requir'd to Salvation besides believing we shall see hereafter All that was to be believ'd for Justification was no more but this single Proposition that Jesus of Nazareth was the Christ or the Messiah This that Jesus was the Messiah was all the Doctrine the Apostles propos'd to be believ'd Above 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 that Jesus is the Messiah the Son of God Whoever would believe him to be the Saviour promised and take him now rais'd from the dead and constituted the Lord and Judge of all Men to be their King and Ruler should be saved Mr. Lock Reasonab of Christian. p. 25 29 31 43 47 93 194 304. That this that Jesus of Nazareth is the Messiah is the sole Doctrine pressed and required to be believ'd in the whole Tenour of our Saviour's and his Apostles preaching we have shew'd through the whole History of the Evangelists and the Acts. And I challenge them to shew that there was any other 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 or else kept out of it Ibid. p. 195. Thus Mr. Lock OBSERVATIONS Mr. Lock challenges others to shew any other Doctrine when he shews it himself He says that our Lord's Resurrection was also commonly requir'd to be believ'd as a necessary Article Reasonab of Christian p. 31. What can be more plain So The Belief of one invisible eternal omnipotent God Maker of Heaven and Earth c. is requir'd Ibid. p. 25. We must believe him to have been raised from the dead and constituted the Lord and Judge of all Men and to be our King and Ruler for if we do not believe these how can we take him now rais'd from the dead and constituted the Lord and Judge of all Men to be our King and Ruler which he expresly requires Ibid. p. 304. He says Ibid. p. 30. that we may gather what was to be believ'd by all Nations from what was preached to them by the Apostles Now he expresly tells us that the Apostle S. Paul preached that Jesus being risen from the dead now reigneth and shall more publickly manifest his Kingdom in judging the world at the last day Ibid. p. 191. In like manner p. 190. We see what it was our Saviour preached to the Apostles and what it was that was to be preached 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 who believ'd this and repented should receive Remission of their Sins through this Faith in him Here Mr. Lock plainly testifies that beside this one Article That Jesus is the Messiah the Apostles preach'd
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
v. 4. But to wave this Whereas Mr. Lock so often saith that by examining what the Apostles preach'd all through their History he had found that the Word preach'd by them was nothing but this that Jesus was the Messiah I have just now shew'd that it is easie for any one to find the contrary by examining only that part of the History of the Apostles which we have Acts 10. from v. 34. to v. 44. and Acts 13. from v. 23. to v. 42. where by Mr. Lock 's own Confession they treated of the Miracles Death Resurrection and Dominion of our Saviour and of his coming to judge the World as also of Remission of Sins by him See him in Reasonab of Christian p. 41. and Second Vindication p. 307. In his Reasonab of Christian. p. 194. Mr. Lock says Above threescore Years after our Saviour's Passion St. John knew nothing else required to be believ'd for the attaining of Life but that Jesus is the Messiah the Son of God But will he hold to this that St. John knew nothing else requir'd to be believ'd and admit of no Limitation or Exception Did he not know that it was necessary to believe One Only True God St. John 17. 3. Did he not know that it was necessary to believe that God rais'd the Lord Jesus from the dead But what shall we say to the Words of St. John 20. 31. which Mr. Lock alledges Ibid. p. 193. and from which he inferrs this These are written that ye may believe that Jesus is the Messiah the Son of God and that believing ye may have Life in his Name I answer That it may be said 1. That here it is as much required that we believe Jesus to be the Son of God as 't is to believe him to be the Messiah 2. That these that Jesus is the Messiah and that he is the Son of God are two principal Articles and therefore mention'd by St. John but he does not say These are written that ye may believe that Jesus is the Christ the Son of God and only this neither does he say And that believing this alone ye may have Life But And that believing in general i. e. believing all that the Holy Ghost makes necessary to be believ'd If thou believe in thine Heart that God rais'd the Lord Jesus from the dead thou shalt be saved Rom. 10. 9. Because in these Words our Lord's Resurrection is solely insisted on Mr. Lock will not conclude that St. Paul knew nothing else requir'd to be believed for attaining Life but that And then why should he conclude concerning St. John that he knew nothing else requir'd to be believ'd but these two Articles that Jesus is the Messiah and that he is the Son of God because St. John 20. 31. he mentions only these I know that Mr. Lock does not allow us to call them two Articles but I am so little moved with his saying and not proving that Messiah and the Son of God are two Expressions signifying one and the same thing that I make bold to do it without his License Mr. Lock perhaps will think that I neglect him if I do not take notice of his Chronology He says That above threescore Years after our Saviour's Passion St. John knew nothing else required to be believ'd His Reason is Because St. John's Gospel was written so long after as says he both Epiphanius and St. Jerom assure us I shall grant that St. John's Gospel might perhaps be writ so long after our Lord's Crucifixion for St. Hierom in Catalogo and in Lib. 1. con Jovinian says That Ecclesiastical History makes St. John to have liv'd threescore and eight Years after the Lord's Passion But I cannot but take notice of Mr. Lock 's Caution some may call it his Prudence in not referring us to the Places where Epiphanius and St. Hierom assure us that it was writ so late As to Epiphanius it is true that in Haeres 51. he says that St. John writ his Gospel after the ninetieth Year of his Age and if he had also told us how old St. John was at the time when our Saviour was crucified we might have known whether according to Epiphanius St. John writ his Gospel above threescore Years after our Lord's Passion but I do not remember that Epiphanius hath any where told us St. John's Age at the time of our Saviour's Suffering And as to St. Hierom I have not found that he doth acquaint us either in what Year of his own Age or how long after his Lord's Passion it was that St. John writ his Gospel CHAP. XXIII Of Saving Faith and Vnbelief THey that believe Jesus to be the Messiah their King but will not obey his Laws and will not have him to rule over them they are but greater Rebels and God will not justifie them for a Faith which doth but increase their Guilt and oppose diametrically the Kingdom and Design of the Messiah who gave himself for us that he might redeem us from all Iniquity and purifie to himself a peculiar People zealous of good Works Tit. 2. 14. And therefore St. Paul tells the Galatians That that which availeth is Faith but Faith working by Love and that Faith without Works i. e. the Works of sincere Obedience to the Law and Will of Christ is not sufficient for our Justification St. James shews at large Chap. 2. Only those who believe Jesus to be the Messiah and take him to be their King with a sincere Endeavour after Righteousness in obeying his Law shall have their past Sins not imputed to them and shall have that Faith taken instead of Obedience Mr. Lock 's Reasonab of Christian. p. 213 214 215. None are sentenced or punish'd for Unbelief but only for their Misdeeds They are Workers of Iniquity on whom the Sentence is pronounced Every where the Sentence follows doing or not doing without any mention of believing or not believing Not that any to whom the Gospel hath been preach'd shall be sav'd without believing Jesus to be the Messiah for all being Sinners and Transgressors of the Law and so unjust are all liable to Condemnation unless they believe and so through Grace are justified by God for this Faith which shall be accounted to them for Righteousness But the rest wanting this Cover this Allowance for their Transgressions must answer for all their Actions and being found Transgressors of the Law shall by the Letter and Sanction of the Law be condemned for not having paid a full Obedience to that Law and not for want of Faith That is not the Guilt on which the Punishment is laid tho' it be the want of Faith which lays open their Guilt uncover'd and exposes them to the Sentence of the Law against all that are unrighteous Ibid. p. 243 245 246. Thus Mr. Lock OBSERVATIONS Of the Expression Justified for Faith whereas the Scripture-Language is Justified by Faith I took notice before Chap. 19. and 21. Here I cannot but observe how apt Men are
together with Jesus of Nazareth's being the Messiah are all the Faith requir'd as necessary to Justification Ibid. p. 293 294. Otherwhere he mentions his Suffering and having fulfill'd all things that were written in the Old Testament concerning the Messiah adding that those that believ'd this and repented should receive Remission of their Sins through this Faith in him Ibid. p. 190. Thus Mr. Lock had shewn what the Fundamental Articles of the Faith are or rather had shew'd how wavering and uncertain he himself is concerning them assigning sometimes only one sometimes two sometimes more He brings the Words of Tertullian de Virg. Velan to shew how little different the Faith of the ancient Church was from the Faith he hath mention'd but 1. It would have been more for his Reputation if the Faith which he mentions had not been at all different from that of the ancient Church 2. Tertullian's Words there do not shew that the Faith of the ancient Church differ'd little from his For by comparing the Rule of Faith which he lays down here with that which he gives us in Lib. de Praescript adv Haeret. and in Lib. adv Praxeam it fully appears that he did not design this for a complete Account of the Faith of the ancient Church for some things that are in this are omitted in the other as Omnipotentem a Word certainly very material is left out in both of them and more things are added as Universa de nihilo produxerit per Verbum suum Id Verbum Filium ejus appellatum c. Carnem factum c. Misisse vicariam vim Spiritus Sancti is all added in Lib. de Praescript and so Sermo ejus per quem omnia facta sunt sine quo factum est nihil Ex ea i. e. Virgine natum hominem Deum mortuum sepultum Qui miserit Spiritum Sanctum is all superadded in Lib. adv Praxeam Tertullian therefore will not be found to be a Friend to Mr. Lock who might rather have said that it may be seen in Tertullian how far different the Faith of the ancient Church was from the Faith he hath mention'd He tells us that the Apostles Creed is the Faith he was baptiz'd into and that he hath not renounced one tittle thereof that he knows But hath he not renounced the Article of the Resurrection of the Body when he tells us that in his next Edition of his Essay of Humane Understanding he will have the Word Body blotted out and change these Words of his Book The dead Bodies of Men shall rise into these The dead shall rise See his Third Letter pag. 210. CHAP. XXX Of Vertue and Vice Self-denial and Education GOD hath by an inseparable Connexion join'd Vertue and publick Happiness together and made the Practice thereof necessary to the Preservation of Society and visibly beneficial to all with whom the vertuous Man has to do Mr. Lock Essay l. 1. c. 3. § 6. The Laws that Men generally refer their Actions to to judge of their Rectitude and Obliquity seem to me to be these three 1. The Divine Law 2. The Civil Law 3. The Law of Opinion or Reputation if I may so call it By the relation they bear to the first of these Men judge whether their Actions are Sins or Duties by the second whether they be criminal or innocent and by the third whether they be Vertues or Vices By Divine Law I mean that Law which God has set to the Actions of Men whether promulgated to them by the Light of Nature or the Voice of Revelation Vertue and Vice are Names pretended and suppos'd every where to stand for Actions in their own nature right or wrong and as far as they really are so apply'd they so far are coincident with the Divine Law above-mention'd But yet whatever is pretended this is visible that these Names of Vertue and Vice in the particular Instances of their Application through the several Nations and Societies of Men in the World are constantly attributed only to such Actions as in each Country or Society are in Reputation or Diseredit Thus the measure of what is every where call'd and esteem'd Vertue and Vice is this Approbation or Dislike Praise or Blame which by a secret or tacit Consent establishes it self in the several Societies Tribes and Clubs of Men in the World whereby several Actions come to find Credit or Disgrace among them according to the Judgment Maxims and Fashions of that place By this Approbation and Dislike they establish among themselves what they will call Vertue and Vice Esteem and Discredit Vertue and Vice do yet in a great measure every where correspond with the unchangeable Rule of Right and Wrong which the Law of God hath established there being nothing that so directly and visibly secures and advances the general Good of Mankind in this World as Obedience to the Laws he hath set them and nothing that breeds such Mischiefs and Confusion as the Neglect of them And therefore Men without renouncing all Sense and Reason and their own Interest which they are so constantly true to could not generally mistake in placing their Commendation and Blame on that side that really deserv'd it not Nay even those Men whose Practice was otherwise fail'd not to give their Approbation right few being deprav'd to that degree as not to condemn at least in others the Faults they themselves were guilty of whereby even in the Corruption of Manners the true Boundaries of the Law of Nature which ought to be the Rule of Vertue and Vice were pretty well preserv'd So that even the Exhortations of inspir'd Teachers have not fear'd to appeal to common Repute Whatsoever is lovely whatsoever is of good Report if there be any Vertue if there be any Praise c. Ibid. l. 2. c. 28. § 7 8 10 11. The Foundation of Vice lies in wrong measures of Good Ibid. l. 4. c. 19. § 16. Reputation is not the true principle and measure of Vertue for that is the knowledge of a Man's Duty and the satisfaction it is to obey his Maker in following the Dictates of that Light God has given him with the hopes of Acceptation and Reward I place Vertue as the first and most necessary of those Endowments that belong to a Man or a Gentleman as absolutely requisite to make him valued and belov'd by others acceptable or tolerable to himself without that I think he will neither be happy in this nor the other World Of Education p. 61 157. It seems plain to me that the Principle of all Vertue and Excellency lies in a Power of denying our selves the Satisfaction of our own Desires where Reason doth not authorize them This Power is to be got and improved by Custom made easie and familiar by an early Practice He that has not a Mastery over his Inclinations he that knows not how to resist the Importunity of present Pleasure and Pain for the sake of what Reason tells him is fit