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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

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

good sense be taken otherwise for if it be not in Act. 3. 6. and 4. 10. us'd as a proper Name we must read those places thus Jesus the Messiah of Nazareth 2. I think it is plain in the other places cited Thus Mr. Lock But to the former I say What if we read those places thus Jesus the Messiah of Nazareth i. e. Jesus the Messiah that was of Nazareth is not this good sense Besides these Texts might have been produc'd rather to prove the contrary for in them his proper Name is express'd viz. Jesus to which is superadded this of Christ given him from his Unction As to the latter it is enough to say that Mr. Lock 's Word will scarce pass for a sufficient Proof But farther the other places are Act. 2. 38. not 28. as it is misquoted in Mr. Lock 3. 20. 24. 24. Now it is so far from being plain that Christ is us'd in them as a proper Name that there is no ground at all to think that it is yea as to Act. 2. 38. and 3. 20. there is ground to think the contrary That which Mr. Lock adds Second Vindicat. p. 375. that long before the Acts were writ the name of Christ did denote the Person of our Saviour as much as Jesus is nothing but what every one knows and therefore in vain doth he trouble either Chronologers or Suetonius and Tacitus about it But how doth he prove that it denoted the Person of our Saviour as a proper Name or if it did doth that prove that it is us'd as a proper Name in those places of the Acts When Mr. Lock says that Christ's Obedience and Suffering was rewarded with a Kingdom it must be understood of that Kingdom or Power which was given him by God the Father at his Resurrection for that he was a King before his suffering Death Mr. Lock does not deny CHAP. XI Of the Son of God and the Messiah BElieving Jesus to be the Son of God and to be the Messiah was the same thing The Jews Luke 22. 70. asking Christ Whether he was the Son of God plainly demand of him Whether he were the Messiah which is evident by comparing that with the three preceding Verses They ask him ver 67. Whether he were the Messiah He answers If I tell you you will not believe but withal tells them that from henceforth he should be in possession of the Kingdom of the Messiah express'd in these words Hereafter shall the Son of Man sit at the right hand of the Power of God Which made them all cry out Art thou then the Son of God i. e. Dost thou then own thy self to be the Messiah To which he replies Ye say that I am This was the common Signification of the Son of God Mr. Lock Reasonab of Christian. p. 34 35. 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. Messiah and Son of God were synonymous Terms at that time among the Jews Ibid. p. 50. The Son of God and the Messiah are one in Signification Second Vindicat. of the Reasonab of Christian. p. 353. The Answer of our Saviour set down by S. Matthew chap. 26. 64. in these words Thou hast said and by S. Mark chap. 14. 62. in these I am is an Answer only to this Question Art thou then the Son of God and not to that other Art thou the Messiah which preceded and he had answer'd to before though Matthew and Mark contracting the Story set them down together as if making but one Question omitting all the intervening Discourse Whereas 't is plain out of S. Luke that they were two distinct Questions to which Jesus gave two distinct Answers In the first whereof he according to his wonted Caution declin'd saying in plain express words that he was the Messiah though in the latter he own'd himself to be the Son of God Reasonab of Christian. p. 144 145. Thus Mr. Lock OBSERVATIONS Here I conceive it will not be very easie to reconcile that which Mr. Lock says p. 34 35. and otherwhere with that which he hath p. 144 145. He says p. 34 35. That the Jews asking Christ whether he were the Son of God plainly demand of him whether he was the Messiah and again They cry out art thou the Son of God i. e. Dost thou then own thy self to be the Messiah So that here Mr. Lock plainly makes Art thou the Son of God and Art thou the Messiah one and the same Question And yet p. 145. he says expresly that they are two distinct Questions to which Jesus gave two distinct Answers Yea he appeals to one and the same Evangelist S. Luke for the truth of both these It is evident by comparing Luke 22. 70. with the three preceding Verses that the Jews asking whether he were the Son of God demanded of him whether he were the Messiah says Mr. Lock p. 34. It is plain out of S. Luke that they are two distinct Questions says he p. 145. And indeed it is very plain out of S. Luke that they are two distinct Questions not only from our Saviour's giving two distinct Answers to them but also from hence that they ask'd the former Question touching his being the Messiah of their own accord the latter whether he was the Son of God upon occasion of his mentioning his sitting at the right hand of the Power of God S. Luke 22. 69. I might add That I question whether they would have accounted it Blasphemy if he had answer'd affirmatively to the former Question as they did when he own'd himself to be the Son of God This directly overthrows all that Mr. Lock saith about the Son of God and the Messiah as being synonymous terms or one in signification for if they be Expressions of one and the same signification these two Art thou the Messiah and Art thou the Son of God cannot be distinct Questions as according to Mr. Lock 't is plain out of S. Luke that they are No man will say that Art thou the Christ and Art thou the Messiah are two distinct Questions because Messiah and Christ are known to signifie the same thing and if the Son of God and the Messiah did likewise signisie the same thing those other could not be said to be two distinct Questions And therefore Mr. Lock must either retract this that 't is plain out of S. Luke that Art thou the Messiah and Art thou the Son of God are two distinct Questions or else renounce his beloved Notion which takes up a great part of his Reasonableness of Christianity that the Son of God and the Messiah are synonymous terms and one in signification though not in sound The truth is the account which Mr. Lock himself gives of the signification of the Son of God and of the Messiah is sufficient to overthrow that Notion of his In his Reasonah of

after thirty Reasonah of Christian. p. 300. The Epistles resolving Doubts and reforming Mistakes are of great Advantage to our Knowledge and Practice I do not deny but the great Doctrines of the Christian Faith are drop'd here and there and scatter'd up and down in most of them But 't is not in the Epistles we are to learn what are the Fundamental Articles of Faith where they are promiscuously and without distinction mixed with other Truths We shall find and discern those great and necessary Points best in the Preaching of our Saviour and the Apostles to those who were yet Strangers and ignorant of the Faith to bring them in and convert them to it Ibid. p. 298. Many Doctrines proving and explaining and giving a farther light into the Gospel are published in the Epistles to the Corinthians and Thessalonians These are all of Divine Authority and none of them may be disbeliev'd by any one who is a Christian. Second Vindicat of Reason of Christian. p. 319. Generally and in necessary Points the Scriptures are to be understood in the plain direct meaning of the Words and Phrases such as they may be suppos'd to have had in the mouths of the Speakers Reasonab -of Christian. p. 2. He that will read the Epistles as he ought must observe what 't is in them is principally aim'd at find what is the Argument in hand and how managed he must look into the drift of the Discourse observe the Coherence and Connexion of the Parts and see how it is consistent with it self and other parts of Scripture The observing of this will best help us to the true meaning and mind of the Writer Ibid. p. 294. The Scripture gives light to its own meaning by one place compar'd with another Vindicat. of Reasonab of Christian. p. 22. Thus Mr. Lock OBSERVATIONS How happy would it be if Mr. Lock and I and all of us could presently condemn and quit any Opinion of ours so soon as it is shew'd that it is contrary to any part of Scripture I do not know any one that affirms that all or most of the Truths contain'd in the Epistles are Fundamental Articles so necessary that without an explicit Belief of them none can be a Member of Christ's Church here or admitted into his eternal Kingdom hereafter Mr. Lock without any necessity takes upon him to determine a Chronological Question and is very positive in his Determination Most of the Epistles says he were not written till above twenty years after our Saviour's Ascension and some after thirty But there are who refer our Lord's Ascension to his thirty third Year and the Date of the First and Second Epistles to the Corinthians to An. Dom. 53 that of the First to the Thessalonians to An. Dom. 49 making the Second to the Thessalonians to have been writ shortly after it the Date of S. Peter's First Epistle to An. Dom. 44 as there are who refer that of the First Epistle to the Corinthians and of both the Epistles to the Thessalonians to An. Dom. 50 so that according to them here are five Epistles of which it cannot be said that they were not written till above twenty years after our Saviour's Ascension If Mr. Lock say Suppose it were so that these five were not written above twenty years after the Ascension it is true still that most of the Epistles were not written till above twenty years after it I reply That a Person that is so positive should not barely say it but also prove it How knows he that there are not some other Epistles which were not written after twenty years after Christ's Ascension As to that which he adds That some were written after thirty years from our Saviour's Ascension it may be observ'd that he is so prudent as not to let us know what Epistles they are And farther the Martyrdom of S. Peter S. Paul and S. James is supposed by some not to have been after thirty years from our Lord's Ascension and their Epistles were certainly all writ before their Martyrdom and therefore it is impossible that their Epistles should be writ later then the thirtieth year after Christ's Ascension it being suppos'd that that their Martyrdom was not later then that year According to Jos. Scaliger the Martyrdom of the two great Apostles S. Peter and S. Paul was exactly thirty years after the Lord's Assension according to Syncellus nine and twenty according to Lydiat eight and twenty and S. James's Martyrdom according to all of them preceeded theirs so that if we follow the account of these three great Masters in Chronology the Epistle of S. James the two Epistles of S. Peter and those of S. Paul could not be writ after the thirtieth year from Christ's Ascension There remain the Epistles of S. John and S. Jude and how will Mr. Lock prove that those were writ after thirty years from our Saviour's Ascension One that spent much time and pains in the Study of the Chronology of the Old and New Testament says That among all the Apostolick Epistles there is none about whose time of writing we are so far to seek as about those of S. John If Mr. Lock say That there are who give other Accounts of the time of the writing the First Epistle of S. Peter and of those to the Corinthians and Thessalonians as also of the time of S. Peter's suffering and S. Paul's different from those that are given here of them I grant it but what can be inferr'd from this Disagreement of Expositors or Chronographers but the Uncertainty of the time of the Date of the Epistles which should caution Men not to be so positive in such things as too many are Many of the things which Mr. Lock saith of the Epistles may be apply'd also to the Gospels For instance All or most of the Truths contained in the Gospels are not to be look'd on as Fundamental Articles so necessary that without an explicit belief of them none can be admitted into Christ's Church here or his eternal Kingdom hereafter Also Fundamental Articles are promiscuously and without distinction mixed with other Truths in the Gospels So he that will read the Gospels as he ought must observe what 't is in them that is principally aim'd at find what is the Argument in hand and how managed must look into the drift of the Discourse observe the Coherence and Connexion of the Parts and see how it is consistent with it self and other parts of Scripture Finally There are some Fundamental Articles that are distinguish'd from other Truths in the Epistles As in Rom. 10. 9. If thou confess with thy mouth the Lord Jesus and believe with thy heart that God rais'd him from the dead thou shalt be saved So 1 Tim. 1. 15. It is a faithful saying and worthy of all acceptation that Christ Jesus came into the World to save Sinners And so Heb. 11. 6. He that cometh to God must believe that he is and that he is a rewarder of them

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