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Believing Jesus to be the Messiah, and Repenting, are so necessary and fundamental Parts of the Cove∣nant 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 imme∣diately 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. men∣tions 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. Pe∣ter afterward preach'd, Repent, and be baptiz'd for the Remission of Sins, Acts 2. 38. and, as our Savi∣our says, St. Luke 24. 47. that Repentance and Re∣mission 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 Mes∣siah, as the good News, that a Saviour was born in∣to 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 King∣dom 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 spo∣ken of the Son, and another when it is spoken of the Holy Ghost, or of the whole blessed and glori∣ous 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 Commis∣sion 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, where∣by 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 Bap∣tism 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 for∣mer Sins forgiven.