<h2><SPAN name="link2HCH0043" id="link2HCH0043"></SPAN> CHAPTER XLIII.<br/>OF WHAT IS NECESSARY FOR A MANS RECEPTION INTO THE KINGDOME OF HEAVEN </h2>
<h3><SPAN name="link2H_4_0613" id="link2H_4_0613"></SPAN> The Difficulty Of Obeying God And Man Both At Once </h3>
<p>The most frequent praetext of Sedition, and Civill Warre, in Christian
Common-wealths hath a long time proceeded from a difficulty, not yet
sufficiently resolved, of obeying at once, both God, and Man, then when
their Commandements are one contrary to the other. It is manifest enough,
that when a man receiveth two contrary Commands, and knows that one of
them is Gods, he ought to obey that, and not the other, though it be the
command even of his lawfull Soveraign (whether a Monarch, or a Soveraign
Assembly,) or the command of his Father. The difficulty therefore
consisteth in this, that men when they are commanded in the name of God,
know not in divers Cases, whether the command be from God, or whether he
that commandeth, doe but abuse Gods name for some private ends of his own.
For as there ware in the Church of the Jews, many false Prophets, that
sought reputation with the people, by feigned Dreams, and Visions; so
there have been in all times in the Church of Christ, false Teachers, that
seek reputation with the people, by phantasticall and false Doctrines; and
by such reputation (as is the nature of Ambition,) to govern them for
their private benefit.</p>
<h3><SPAN name="link2H_4_0614" id="link2H_4_0614"></SPAN> Is None To Them That Distinguish Between What Is, And What Is Not Necessary To Salvation </h3>
<p>But this difficulty of obeying both God, and the Civill Soveraign on
earth, to those that can distinguish between what is Necessary, and what
is not Necessary for their Reception into the Kingdome of God, is of no
moment. For if the command of the Civill Soveraign bee such, as that it
may be obeyed, without the forfeiture of life Eternall; not to obey it is
unjust; and the precept of the Apostle takes place; “Servants obey your
Masters in all things;” and, “Children obey your Parents in all things;”
and the precept of our Saviour, “The Scribes and Pharisees sit in Moses
Chaire, All therefore they shall say, that observe, and doe.” But if the
command be such, as cannot be obeyed, without being damned to Eternall
Death, then it were madnesse to obey it, and the Counsell of our Saviour
takes place, (Mat. 10. 28.) “Fear not those that kill the body, but cannot
kill the soule.” All men therefore that would avoid, both the punishments
that are to be in this world inflicted, for disobedience to their earthly
Soveraign, and those that shall be inflicted in the world to come for
disobedience to God, have need be taught to distinguish well between what
is, and what is not Necessary to Eternall Salvation.</p>
<h3><SPAN name="link2H_4_0615" id="link2H_4_0615"></SPAN> All That Is Necessary To Salvation Is Contained In Faith And Obedience </h3>
<p>All that is NECESSARY to Salvation, is contained in two Vertues, Faith in
Christ, and Obedience to Laws. The latter of these, if it were perfect,
were enough to us. But because wee are all guilty of disobedience to Gods
Law, not onely originally in Adam, but also actually by our own
transgressions, there is required at our hands now, not onely Obedience
for the rest of our time, but also a Remission of sins for the time past;
which Remission is the reward of our Faith in Christ. That nothing else is
Necessarily required to Salvation, is manifest from this, that the
Kingdome of Heaven, is shut to none but to Sinners; that is to say, to the
disobedient, or transgressors of the Law; nor to them, in case they
Repent, and Beleeve all the Articles of Christian Faith, Necessary to
Salvation.</p>
<h3><SPAN name="link2H_4_0616" id="link2H_4_0616"></SPAN> What Obedience Is Necessary; </h3>
<p>The Obedience required at our hands by God, that accepteth in all our
actions the Will for the Deed, is a serious Endeavour to Obey him; and is
called also by all such names as signifie that Endeavour. And therefore
Obedience, is sometimes called by the names of Charity, and Love, because
they imply a Will to Obey; and our Saviour himself maketh our Love to God,
and to one another, a Fulfilling of the whole Law: and sometimes by the
name of Righteousnesse; for Righteousnesse is but the will to give to
every one his owne, that is to say, the will to obey the Laws: and
sometimes by the name of Repentance; because to Repent, implyeth a turning
away from sinne, which is the same, with the return of the will to
Obedience. Whosoever therefore unfeignedly desireth to fulfill the
Commandements of God, or repenteth him truely of his transgressions, or
that loveth God with all his heart, and his neighbor as himself, hath all
the Obedience Necessary to his Reception into the Kingdome of God: For if
God should require perfect Innocence, there could no flesh be saved.</p>
<h3><SPAN name="link2H_4_0617" id="link2H_4_0617"></SPAN> And To What Laws </h3>
<p>But what Commandements are those that God hath given us? Are all those
Laws which were given to the Jews by the hand of Moses, the Commandements
of God? If they bee, why are not Christians taught to obey them? If they
be not, what others are so, besides the Law of Nature? For our Saviour
Christ hath not given us new Laws, but Counsell to observe those wee are
subject to; that is to say, the Laws of Nature, and the Laws of our
severall Soveraigns: Nor did he make any new Law to the Jews in his Sermon
on the Mount, but onely expounded the Laws of Moses, to which they were
subject before. The Laws of God therefore are none but the Laws of Nature,
whereof the principall is, that we should not violate our Faith, that is,
a commandement to obey our Civill Soveraigns, which wee constituted over
us, by mutuall pact one with another. And this Law of God, that commandeth
Obedience to the Law Civill, commandeth by consequence Obedience to all
the Precepts of the Bible, which (as I have proved in the precedent
Chapter) is there onely Law, where the Civill Soveraign hath made it so;
and in other places but Counsell; which a man at his own perill, may
without injustice refuse to obey.</p>
<h3><SPAN name="link2H_4_0618" id="link2H_4_0618"></SPAN> In The Faith Of A Christian, Who Is The Person Beleeved </h3>
<p>Knowing now what is the Obedience Necessary to Salvation, and to whom it
is due; we are to consider next concerning Faith, whom, and why we
beleeve; and what are the Articles, or Points necessarily to be beleeved
by them that shall be saved. And first, for the Person whom we beleeve,
because it is impossible to beleeve any Person, before we know what he
saith, it is necessary he be one that wee have heard speak. The Person
therefore, whom Abraham, Isaac, Jacob, Moses and the Prophets beleeved,
was God himself, that spake unto them supernaturally: And the Person, whom
the Apostles and Disciples that conversed with Christ beleeved, was our
Saviour himself. But of them, to whom neither God the Father, nor our
Saviour ever spake, it cannot be said, that the Person whom they beleeved,
was God. They beleeved the Apostles, and after them the Pastors and
Doctors of the Church, that recommended to their faith the History of the
Old and New Testament: so that the Faith of Christians ever since our
Saviours time, hath had for foundation, first, the reputation of their
Pastors, and afterward, the authority of those that made the Old and New
Testament to be received for the Rule of Faith; which none could do but
Christian Soveraignes; who are therefore the Supreme Pastors, and the
onely Persons, whom Christians now hear speak from God; except such as God
speaketh to, in these days supernaturally. But because there be many false
Prophets “gone out into the world,” other men are to examine such Spirits
(as St. John advised us, 1 Epistle, Chap. 4. ver.1.) “whether they be of
God, or not.” And therefore, seeing the Examination of Doctrines belongeth
to the Supreme Pastor, the Person which all they that have no speciall
revelation are to beleeve, is (in every Common-wealth) the Supreme Pastor,
that is to say, the Civill Soveraigne.</p>
<h3><SPAN name="link2H_4_0619" id="link2H_4_0619"></SPAN> The Causes Of Christian Faith </h3>
<p>The causes why men beleeve any Christian Doctrine, are various; For Faith
is the gift of God; and he worketh it in each severall man, by such wayes,
as it seemeth good unto himself. The most ordinary immediate cause of our
beleef, concerning any point of Christian Faith, is, that wee beleeve the
Bible to be the Word of God. But why wee beleeve the Bible to be the Word
of God, is much disputed, as all questions must needs bee, that are not
well stated. For they make not the question to be, “Why we Beleeve it,”
but “How wee Know it;” as if Beleeving and Knowing were all one. And
thence while one side ground their Knowledge upon the Infallibility of the
Church, and the other side, on the Testimony of the Private Spirit,
neither side concludeth what it pretends. For how shall a man know the
Infallibility of the Church, but by knowing first the Infallibility of the
Scripture? Or how shall a man know his own Private spirit to be other than
a beleef, grounded upon the Authority, and Arguments of his Teachers; or
upon a Presumption of his own Gifts? Besides, there is nothing in the
Scripture, from which can be inferred the Infallibility of the Church;
much lesse, of any particular Church; and least of all, the Infallibility
of any particular man.</p>
<h3><SPAN name="link2H_4_0620" id="link2H_4_0620"></SPAN> Faith Comes By Hearing </h3>
<p>It is manifest, therefore, that Christian men doe not know, but onely
beleeve the Scripture to be the Word of God; and that the means of making
them beleeve which God is pleased to afford men ordinarily, is according
to the way of Nature, that is to say, from their Teachers. It is the
Doctrine of St. Paul concerning Christian Faith in generall, (Rom. 10.17.)
“Faith cometh by Hearing,” that is, by Hearing our lawfull Pastors. He
saith also (ver. 14,15. of the same Chapter) “How shall they beleeve in
him of whom they have not heard? and how shall they hear without a
Preacher? and how shall they Preach, except they be sent?” Whereby it is
evident, that the ordinary cause of beleeving that the Scriptures are the
Word of God, is the same with the cause of the beleeving of all other
Articles of our Faith, namely, the Hearing of those that are by the Law
allowed and appointed to Teach us, as our Parents in their Houses, and our
Pastors in the Churches: Which also is made more manifest by experience.
For what other cause can there bee assigned, why in Christian
Common-wealths all men either beleeve, or at least professe the Scripture
to bee the Word of God, and in other Common-wealths scarce any; but that
in Christian Common-wealths they are taught it from their infancy; and in
other places they are taught otherwise?</p>
<p>But if Teaching be the cause of Faith, why doe not all beleeve? It is
certain therefore that Faith is the gift of God, and hee giveth it to whom
he will. Neverthelesse, because of them to whom he giveth it, he giveth it
by the means of Teachers, the immediate cause of Faith is Hearing. In a
School where many are taught, and some profit, others profit not, the
cause of learning in them that profit, is the Master; yet it cannot be
thence inferred, that learning is not the gift of God. All good things
proceed from God; yet cannot all that have them, say they are Inspired;
for that implies a gift supernaturall, and the immediate hand of God;
which he that pretends to, pretends to be a Prophet, and is subject to the
examination of the Church.</p>
<p>But whether men Know, or Beleeve, or Grant the Scriptures to be the Word
of God; if out of such places of them, as are without obscurity, I shall
shew what Articles of Faith are necessary, and onely necessary for
Salvation, those men must needs Know, Beleeve, or Grant the same.</p>
<p>The Onely Necessary Article Of Christian Faith, The (Unum Necessarium)
Onely Article of Faith, which the Scripture maketh simply Necessary to
Salvation, is this, that JESUS IS THE CHRIST. By the name of Christ, is
understood the King, which God had before promised by the Prophets of the
Old Testament, to send into the world, to reign (over the Jews, and over
such of other nations as should beleeve in him) under himself eternally;
and to give them that eternall life, which was lost by the sin of Adam.
Which when I have proved out of Scripture, I will further shew when, and
in what sense some other Articles may bee also called Necessary.</p>
<h3><SPAN name="link2H_4_0621" id="link2H_4_0621"></SPAN> Proved From The Scope Of The Evangelists </h3>
<p>For Proof that the Beleef of this Article, Jesus Is The Christ, is all the
Faith required to Salvation, my first Argument shall bee from the Scope of
the Evangelists; which was by the description of the life of our Saviour,
to establish that one Article, Jesus Is The Christ. The summe of St.
Matthews Gospell is this, That Jesus was of the stock of David; Born of a
Virgin; which are the Marks of the true Christ: That the Magi came to
worship him as King of the Jews: That Herod for the same cause sought to
kill him: That John Baptist proclaimed him: That he preached by himselfe,
and his Apostles that he was that King; That he taught the Law, not as a
Scribe, but as a man of Authority: That he cured diseases by his Word
onely, and did many other Miracles, which were foretold the Christ should
doe: That he was saluted King when he entered into Jerusalem: That he
fore-warned them to beware of all others that should pretend to be Christ:
That he was taken, accused, and put to death, for saying, hee was King:
That the cause of his condemnation written on the Crosse, was JESUS OF
NAZARETH, THE KING OF THE JEWES. All which tend to no other end than this,
that men should beleeve, that Jesus Is The Christ. Such therefore was the
Scope of St. Matthews Gospel. But the Scope of all the Evangelists (as may
appear by reading them) was the same. Therefore the Scope of the whole
Gospell, was the establishing of that onely Article. And St. John
expressely makes it his conclusion, John 20. 31. “These things are
written, that you may know that Jesus is the Christ, the Son of the living
God.”</p>
<h3><SPAN name="link2H_4_0622" id="link2H_4_0622"></SPAN> From The Sermons Of The Apostles: </h3>
<p>My second Argument is taken from the Subject of the Sermons of the
Apostles, both whilest our Saviour lived on earth, and after his
Ascension. The Apostles in our Saviours time were sent, Luke 9.2. to
Preach the Kingdome of God: For neither there, nor Mat. 10.7. giveth he
any Commission to them, other than this, “As ye go, Preach, saying, the
Kingdome of Heaven is at hand;” that is, that Jesus is the Messiah, the
Christ, the King which was to come. That their Preaching also after his
ascension was the same, is manifest out of Acts 17.6. “They drew (saith
St. Luke) Jason and certain Brethren unto the Rulers of the City, crying,
These that have turned the world upside down are come hither also, whom
Jason hath received. And these all do contrary to the Decrees of Caesar,
saying, that there is another King, one Jesus:” And out of the 2.&3.
verses of the same Chapter, where it is said, that St. Paul “as his manner
was, went in unto them; and three Sabbath dayes reasoned with them out of
the Scriptures; opening and alledging, that Christ must needs have
suffered, and risen againe from the dead, and that this Jesus (whom he
preached) is Christ.”</p>
<h3><SPAN name="link2H_4_0623" id="link2H_4_0623"></SPAN> From The Easinesse Of The Doctrine: </h3>
<p>The third Argument is, from those places of Scripture, by which all the
Faith required to Salvation is declared to be Easie. For if an inward
assent of the mind to all the Doctrines concerning Christian Faith now
taught, (whereof the greatest part are disputed,) were necessary to
Salvation, there would be nothing in the world so hard, as to be a
Christian. The Thief upon the Crosse though repenting, could not have been
saved for saying, “Lord remember me when thou commest into thy Kingdome;”
by which he testified no beleefe of any other Article, but this, That
Jesus Was The King. Nor could it bee said (as it is Mat. 11. 30.) that
“Christs yoke is Easy, and his burthen Light:” Nor that “Little Children
beleeve in him,” as it is Matth. 18.6. Nor could St. Paul have said (1
Cor. 1. 21.) “It pleased God by the Foolishnesse of preaching, to save
them that beleeve:” Nor could St. Paul himself have been saved, much lesse
have been so great a Doctor of the Church so suddenly, that never perhaps
thought of Transsubstantiation, nor Purgatory, nor many other Articles now
obtruded.</p>
<h3><SPAN name="link2H_4_0624" id="link2H_4_0624"></SPAN> From Formall And Cleer Texts </h3>
<p>The fourth Argument is taken from places expresse, and such as receive no
controversie of Interpretation; as first, John 5. 39. “Search the
Scriptures, for in them yee thinke yee have eternall life; and they are
they that testifie of mee.” Our Saviour here speaketh of the Scriptures
onely of the Old Testament; for the Jews at that time could not search the
Scriptures of the New Testament, which were not written. But the Old
Testament hath nothing of Christ, but the Markes by which men might know
him when hee came; as that he should descend from David, be born at
Bethlehem, and of a Virgin; doe great Miracles, and the like. Therefore to
beleeve that this Jesus was He, was sufficient to eternall life: but more
than sufficient is not Necessary; and consequently no other Article is
required. Again, (John 11. 26.) “Whosoever liveth and beleeveth in mee,
shall not die eternally,” Therefore to beleeve in Christ, is faith
sufficient to eternall life; and consequently no more faith than that is
Necessary, But to beleeve in Jesus, and to beleeve that Jesus is the
Christ, is all one, as appeareth in the verses immediately following. For
when our Saviour (verse 26.) had said to Martha, “Beleevest thou this?”
she answereth (verse 27.) “Yea Lord, I beleeve that thou art the Christ,
the Son of God, which should come into the world;” Therefore this Article
alone is faith sufficient to life eternall; and more than sufficient is
not Necessary. Thirdly, John 20. 31. “These things are written that yee
might beleeve, that Jesus is the Christ, the Son of God, and that
beleeving yee might have life through his name.” There, to beleeve that
Jesus Is The Christ, is faith sufficient to the obtaining of life; and
therefore no other Article is Necessary. Fourthly, 1 John 4. 2. “Every
Spirit that confesseth that Jesus Christ is come in the flesh, is of God.”
And 1 Joh. 5. 1. “whosoever beleeveth that Jesus is the Christ, is born of
God.” And verse 5. “Who is hee that overcommeth the world, but he that
beleeveth that Jesus is the Son of God?” Fiftly, Act. 8. ver. 36, 37. “See
(saith the Eunuch) here is water, what doth hinder me to be baptized? And
Philip said, If thou beleevest with all thy heart thou mayst. And hee
answered and said, I beleeve that Jesus Christ is the Son of God.”
Therefore this Article beleeved, Jesus Is The Christ, is sufficient to
Baptisme, that is to say, to our Reception into the Kingdome of God, and
by consequence, onely Necessary. And generally in all places where our
Saviour saith to any man, “Thy faith hath saved thee,” the cause he saith
it, is some Confession, which directly, or by consequence, implyeth a
beleef, that Jesus Is The Christ.</p>
<h3><SPAN name="link2H_4_0625" id="link2H_4_0625"></SPAN> From That It Is The Foundation Of All Other Articles </h3>
<p>The last Argument is from the places, where this Article is made the
Foundation of Faith: For he that holdeth the Foundation shall bee saved.
Which places are first, Mat. 24.23. “If any man shall say unto you, Loe,
here is Christ, or there, beleeve it not, for there shall arise false
Christs, and false Prophets, and shall shew great signes and wonders,
&c.” Here wee see, this Article Jesus Is The Christ, must bee held,
though hee that shall teach the contrary should doe great miracles. The
second place is Gal. 1. 8. “Though we, or an Angell from Heaven preach any
other Gospell unto you, than that wee have preached unto you, let him bee
accursed.” But the Gospell which Paul, and the other Apostles, preached,
was onely this Article, that Jesus Is The Christ; Therefore for the Beleef
of this Article, we are to reject the Authority of an Angell from heaven;
much more of any mortall man, if he teach the contrary. This is therefore
the Fundamentall Article of Christian Faith. A third place is, 1 Joh. 4.1.
“Beloved, beleeve not every spirit. Hereby yee shall know the Spirit of
God; every spirit that confesseth that Jesus Christ is come in the flesh,
is of God.” By which it is evident, that this Article, is the measure, and
rule, by which to estimate, and examine all other Articles; and is
therefore onely Fundamentall. A fourth is, Matt. 16.18. where after St.
Peter had professed this Article, saying to our Saviour, “Thou art Christ
the Son of the living God,” Our Saviour answered, “Thou art Peter, and
upon this Rock I will build my Church:” from whence I inferre, that this
Article is that, on which all other Doctrines of the Church are built, as
on their Foundation. A fift is (1 Cor. 3. ver. 11, 12, &c.) “Other
Foundation can no man lay, than that which is laid, Jesus is the Christ.
Now if any man build upon this Foundation, Gold, Silver, pretious Stones,
Wood, Hay, Stubble; Every mans work shall be made manifest; For the Day
shall declare it, because it shall be revealed by fire, and the fire shall
try every mans work, of what sort it is. If any mans work abide, which he
hath built thereupon, he shall receive a reward: If any mans work shall
bee burnt, he shall suffer losse; but he himself shall be saved, yet so as
by fire.” Which words, being partly plain and easie to understand, and
partly allegoricall and difficult; out of that which is plain, may be
inferred, that Pastors that teach this Foundation, that Jesus Is The
Christ, though they draw from it false consequences, (which all men are
sometimes subject to,) they may neverthelesse bee saved; much more that
they may bee saved, who being no Pastors, but Hearers, beleeve that which
is by their lawfull Pastors taught them. Therefore the beleef of this
Article is sufficient; and by consequence there is no other Article of
Faith Necessarily required to Salvation.</p>
<p>Now for the part which is Allegoricall, as “That the fire shall try every
mans work,” and that “They shall be saved, but so as by fire,” or “through
fire,” (for the originall is dia puros,) it maketh nothing against this
conclusion which I have drawn from the other words, that are plain.
Neverthelesse, because upon this place there hath been an argument taken,
to prove the fire of Purgatory, I will also here offer you my conjecture
concerning the meaning of this triall of Doctrines, and saving of men as
by Fire. The Apostle here seemeth to allude to the words of the Prophet
Zachary, Ch. 13. 8,9. who speaking of the Restauration of the Kingdome of
God, saith thus, “Two parts therein shall be cut off, and die, but the
third shall be left therein; and I will bring the third part through the
Fire, and will refine them as Silver is refined, and will try them as Gold
is tryed; they shall call on the name of the Lord, and I will hear them.”
The day of Judgment, is the day of the Restauration of the Kingdome of
God; and at that day it is, that St. Peter tells us (2 Pet. 3. v.7, 10,
12.) shall be the Conflagration of the world, wherein the wicked shall
perish; but the remnant which God will save, shall passe through that
Fire, unhurt, and be therein (as Silver and Gold are refined by the fire
from their drosse) tryed, and refined from their Idolatry, and be made to
call upon the name of the true God. Alluding whereto St. Paul here saith,
that The Day (that is, the Day of Judgment, the Great Day of our Saviours
comming to restore the Kingdome of God in Israel) shall try every mans
doctrine, by Judging, which are Gold, Silver, Pretious Stones, Wood, Hay,
Stubble; And then they that have built false Consequences on the true
Foundation, shall see their Doctrines condemned; neverthelesse they
themselves shall be saved, and passe unhurt through this universall Fire,
and live eternally, to call upon the name of the true and onely God. In
which sense there is nothing that accordeth not with the rest of Holy
Scripture, or any glimpse of the fire of Purgatory.</p>
<h3><SPAN name="link2H_4_0626" id="link2H_4_0626"></SPAN> In What Sense Other Articles May Be Called Necessary </h3>
<p>But a man may here aske, whether it bee not as necessary to Salvation, to
beleeve, that God is Omnipotent; Creator of the world; that Jesus Christ
is risen; and that all men else shall rise again from the dead at the last
day; as to beleeve, that Jesus Is The Christ. To which I answer, they are;
and so are many more Articles: but they are such, as are contained in this
one, and may be deduced from it, with more, or lesse difficulty. For who
is there that does not see, that they who beleeve Jesus to be the Son of
the God of Israel, and that the Israelites had for God the Omnipotent
Creator of all things, doe therein also beleeve, that God is the
Omnipotent Creator of all things? Or how can a man beleeve, that Jesus is
the King that shall reign eternally, unlesse hee beleeve him also risen
again from the dead? For a dead man cannot exercise the Office of a King.
In summe, he that holdeth this Foundation, Jesus Is The Christ, holdeth
Expressely all that hee seeth rightly deduced from it, and Implicitely all
that is consequent thereunto, though he have not skill enough to discern
the consequence. And therefore it holdeth still good, that the beleef of
this one Article is sufficient faith to obtaine remission of sinnes to the
Penitent, and consequently to bring them into the Kingdome of Heaven.</p>
<h3><SPAN name="link2H_4_0627" id="link2H_4_0627"></SPAN> That Faith, And Obedience Are Both Of Them Necessary To Salvation </h3>
<p>Now that I have shewn, that all the Obedience required to Salvation,
consisteth in the will to obey the Law of God, that is to say, in
Repentance; and all the Faith required to the same, is comprehended in the
beleef of this Article, Jesus Is The Christ; I will further alledge those
places of the Gospell, that prove, that all that is Necessary to Salvation
is contained in both these joined together. The men to whom St. Peter
preached on the day of Pentecost, next after the Ascension of our Saviour,
asked him, and the rest of the Apostles, saying, (Act. 2.37.) “Men and
Brethren what shall we doe?” to whom St. Peter answered (in the next
verse) “Repent, and be Baptized every one of you, for the remission of
sins, and ye shall receive the gift of the Holy Ghost.” Therefore
Repentance, and Baptisme, that is, beleeving that Jesus Is The Christ, is
all that is Necessary to Salvation. Again, our Saviour being asked by a
certain Ruler, (Luke 18.18.) “What shall I doe to inherit eternall life?”
Answered (verse 20) “Thou knowest the Commandements, Doe not commit
Adultery, Doe not Kill, Doe not Steal, Doe not bear false witnesse, Honor
thy Father, and thy Mother;” which when he said he had observed, our
Saviour added, “Sell all thou hast, give it to the Poor, and come and
follow me:” which was as much as to say, Relye on me that am the King:
Therefore to fulfill the Law, and to beleeve that Jesus is the King, is
all that is required to bring a man to eternall life. Thirdly, St. Paul
saith (Rom. 1.17.) “The Just shall live by Faith;” not every one, but the
Just; therefore Faith and Justice (that is, the Will To Be Just, or
Repentance) are all that is Necessary to life eternall. And (Mark 1.15.)
our Saviour preached, saying, “The time is fulfilled, and the Kingdom of
God is at hand, Repent and Beleeve the Evangile,” that is, the Good news
that the Christ was come. Therefore to Repent, and to Beleeve that Jesus
is the Christ, is all that is required to Salvation.</p>
<h3><SPAN name="link2H_4_0628" id="link2H_4_0628"></SPAN> What Each Of Them Contributes Thereunto </h3>
<p>Seeing then it is Necessary that Faith, and Obedience (implyed in the word
Repentance) do both concurre to our Salvation; the question by which of
the two we are Justified, is impertinently disputed. Neverthelesse, it
will not be impertinent, to make manifest in what manner each of them
contributes thereunto; and in what sense it is said, that we are to be
Justified by the one, and by the other. And first, if by Righteousnesse be
understood the Justice of the Works themselves, there is no man that can
be saved; for there is none that hath not transgressed the Law of God. And
therefore when wee are said to be Justified by Works, it is to be
understood of the Will, which God doth alwaies accept for the Work it
selfe, as well in good, as in evill men. And in this sense onely it is,
that a man is called Just, or Unjust; and that his Justice Justifies him,
that is, gives him the title, in Gods acceptation, of Just; and renders
him capable of Living By His Faith, which before he was not. So that
Justice Justifies in that that sense, in which to Justifie, is the same
that to Denominate A Man Just; and not in the signification of discharging
the Law; whereby the punishment of his sins should be unjust.</p>
<p>But a man is then also said to be Justified, when his Plea, though in it
selfe unsufficient, is accepted; as when we Plead our Will, our Endeavour
to fulfill the Law, and Repent us of our failings, and God accepteth it
for the Performance it selfe: And because God accepteth not the Will for
the Deed, but onely in the Faithfull; it is therefore Faith that makes
good our Plea; and in this sense it is, that Faith onely Justifies: So
that Faith and Obedience are both Necessary to Salvation; yet in severall
senses each of them is said to Justifie.</p>
<h3><SPAN name="link2H_4_0629" id="link2H_4_0629"></SPAN> Obedience To God And To The Civill Soveraign Not Inconsistent </h3>
<p>Whether Christian, Having thus shewn what is Necessary to Salvation; it is
not hard to reconcile our Obedience to the Civill Soveraign; who is either
Christian, or Infidel. If he bee a Christian, he alloweth the beleefe of
this Article, that Jesus Is The Christ; and of all the Articles that are
contained in, or are evident consequence deduced from it: which is all the
Faith Necessary to Salvation. And because he is a Soveraign, he requireth
Obedience to all his owne, that is, to all the Civill Laws; in which also
are contained all the Laws of Nature, that is, all the Laws of God: for
besides the Laws of Nature, and the Laws of the Church, which are part of
the Civill Law, (for the Church that can make Laws is the Common-wealth,)
there bee no other Laws Divine. Whosoever therefore obeyeth his Christian
Soveraign, is not thereby hindred, neither from beleeving, nor from
obeying God. But suppose that a Christian King should from this
Foundation, Jesus Is The Christ, draw some false consequences, that is to
say, make some superstructions of Hay, or Stubble, and command the
teaching of the same; yet seeing St. Paul says, he shal be saved; much
more shall he be saved, that teacheth them by his command; and much more
yet, he that teaches not, but onely beleeves his lawfull Teacher. And in
case a Subject be forbidden by the Civill Soveraign to professe some of
those his opinions, upon what grounds can he disobey? Christian Kings may
erre in deducing a Consequence, but who shall Judge? Shall a private man
Judge, when the question is of his own obedience? or shall any man Judg
but he that is appointed thereto by the Church, that is, by the Civill
Soveraign that representeth it? or if the Pope, or an Apostle Judge, may
he not erre in deducing of a consequence? did not one of the two, St.
Peter, or St. Paul erre in a superstructure, when St. Paul withstood St.
Peter to his face? There can therefore be no contradiction between the
Laws of God, and the Laws of a Christian Common-wealth.</p>
<h3><SPAN name="link2H_4_0630" id="link2H_4_0630"></SPAN> Or Infidel </h3>
<p>And when the Civill Soveraign is an Infidel, every one of his own Subjects
that resisteth him, sinneth against the Laws of God (for such as are the
Laws of Nature,) and rejecteth the counsell of the Apostles, that
admonisheth all Christians to obey their Princes, and all Children and
Servants to obey they Parents, and Masters, in all things. And for their
Faith, it is internall, and invisible; They have the licence that Naaman
had, and need not put themselves into danger for it. But if they do, they
ought to expect their reward in Heaven, and not complain of their Lawfull
Soveraign; much lesse make warre upon him. For he that is not glad of any
just occasion of Martyrdome, has not the faith be professeth, but pretends
it onely, to set some colour upon his own contumacy. But what Infidel King
is so unreasonable, as knowing he has a Subject, that waiteth for the
second comming of Christ, after the present world shall be burnt, and
intendeth then to obey him (which is the intent of beleeving that Jesus is
the Christ,) and in the mean time thinketh himself bound to obey the Laws
of that Infidel King, (which all Christians are obliged in conscience to
doe,) to put to death, or to persecute such a Subject?</p>
<p>And thus much shall suffice, concerning the Kingdome of God, and Policy
Ecclesiasticall. Wherein I pretend not to advance any Position of my own,
but onely to shew what are the Consequences that seem to me deducible from
the Principles of Christian Politiques, (which are the holy Scriptures,)
in confirmation of the Power of Civill Soveraigns, and the Duty of their
Subjects. And in the allegation of Scripture, I have endeavoured to avoid
such Texts as are of obscure, or controverted Interpretation; and to
alledge none, but is such sense as is most plain, and agreeable to the
harmony and scope of the whole Bible; which was written for the
re-establishment of the Kingdome of God in Christ. For it is not the bare
Words, but the Scope of the writer that giveth the true light, by which
any writing is to bee interpreted; and they that insist upon single Texts,
without considering the main Designe, can derive no thing from them
cleerly; but rather by casting atomes of Scripture, as dust before mens
eyes, make every thing more obscure than it is; an ordinary artifice of
those that seek not the truth, but their own advantage.</p>
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