Requirements for Entering the Kingdom of Heaven

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.

For a long time, the most common pretext for rebellion and civil war in Christian states has been an unresolved difficulty. The difficulty is how to obey both God and human authorities when their commands conflict. Clearly, anyone who receives two conflicting commands, and knows one comes from God, must obey God’s command. This remains true even if the other command comes from their lawful sovereign or their father. The sovereign may be a monarch or a governing assembly. The difficulty, then, is that people commanded in God’s name often do not know whether the command comes from God. The person giving the command may simply be misusing God’s name for private purposes. Just as the Jewish Church had many false prophets, the Christian Church has had false teachers in every age. Those false prophets sought standing among the people through invented dreams and visions. Likewise, these false teachers seek standing among the people through fanciful and false teachings. Through that standing, they seek to rule the people for their own benefit, as ambition naturally leads people to do.

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.

But the difficulty of obeying both God and the earthly civil ruler is unimportant for those who understand one distinction. They must distinguish what is necessary for entry into the Kingdom of God from what is not. For if the civil ruler’s command can be obeyed without losing eternal life, disobeying that command is unjust. Then the Apostle’s instruction applies: “Servants, obey your masters in all things,” and “Children, obey your parents in all things.” So does our Saviour’s instruction: “The Scribes and Pharisees sit in Moses’ seat. Therefore, observe and do everything they tell you.” But if obeying the command would condemn someone to eternal death, then obeying would be madness. Then our Saviour’s advice applies (Matthew 10:28): “Do not fear those who kill the body but cannot kill the soul.” Therefore, all who wish to avoid punishment both in this world and the next need to be taught this distinction. They must distinguish carefully between what is necessary for eternal salvation and what is not. They need this knowledge to avoid punishment in this world for disobeying their earthly ruler. They also need it to avoid punishment in the world to come for disobeying God.

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.

Everything necessary for salvation is contained in two virtues: faith in Christ and obedience to laws. If our obedience were perfect, obedience alone would be enough to save us. But we are all guilty of disobeying God’s law, not only through Adam’s original sin, but also through our own sins. Because of our disobedience, we now need more than obedience for the rest of our lives. We also need forgiveness for our past sins. This forgiveness is the reward for our faith in Christ. Nothing else is necessary for salvation, as the following makes clear. The Kingdom of Heaven is closed only to sinners, meaning those who disobey or break the law. Even sinners are not excluded if they repent and believe all the articles of Christian faith necessary for salvation.

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.

The obedience God requires of us is a serious effort to obey him. In all our actions, God accepts the will to act in place of the act itself. This obedience is also called by any name that means such an effort. So obedience is sometimes called charity or love, because both imply a willingness to obey. Our Saviour himself says that loving God and one another fulfills the whole law. Sometimes obedience is called righteousness. For righteousness is simply the will to give everyone what is rightfully theirs, meaning the will to obey the laws. Sometimes obedience is called repentance, because repenting means turning away from sin. Turning away from sin is the same as returning to a willingness to obey. Therefore, anyone who sincerely desires to fulfill God's commandments has all the obedience needed to enter the Kingdom of God. The same is true of anyone who truly repents of their sins. It is also true of anyone who loves God with all their heart and their neighbor as themselves. For if God required perfect innocence, no one could be saved.

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.

But what commandments has God given us? Are all the laws given to the Jews through Moses the commandments of God? If those laws are God's commandments, why are Christians not taught to obey them? If those laws are not, what other commandments are there besides the law of nature? For our Saviour Christ has not given us new laws, but advice to obey the laws we are subject to. These are the laws of nature and the laws of our respective sovereigns. Nor did he give the Jews any new law in his Sermon on the Mount. He only explained the laws of Moses, which the Jews were already subject to. God's laws, therefore, are nothing other than the laws of nature. The chief law of nature is that we should not break our promises. That is a commandment to obey our civil sovereigns, whom we placed over ourselves by mutual agreement with one another. And God's law commanding obedience to civil law consequently commands obedience to all the Bible's precepts. As I proved in the previous chapter, the Bible is law only where the civil sovereign has made it law. Elsewhere, the Bible is only advice, which a person may refuse to follow without injustice, but at their own risk.

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.

We now know what obedience is necessary for salvation and to whom that obedience is owed. Next we must consider faith: whom we believe, why we believe, and what beliefs are necessary for salvation. First, consider the person we believe. Because we cannot believe anyone before knowing what that person says, we must have heard that person speak. So Abraham, Isaac, Jacob, Moses and the Prophets believed God himself, who spoke to them supernaturally. The Apostles and Disciples who spent time with Christ believed our Saviour himself. But some people have never been spoken to by either God the Father or our Saviour. We cannot say that the person those people believed was God. They believed the Apostles and, after them, the Church’s pastors and teachers. These pastors and teachers urged them to accept by faith the history contained in the Old and New Testament. So Christian faith since our Saviour’s time has rested first on the reputation of Christians’ pastors. It has rested afterward on the authority of those who established the Old and New Testament as the accepted rule of faith. Only Christian sovereigns could establish that rule. Christian sovereigns are therefore the supreme pastors. They are also the only people whom Christians now hear speaking on God’s behalf. The exception is for those to whom God speaks supernaturally today. But many false prophets have “gone out into the world,” so others must test such spirits. St. John advised us to do so in his First Epistle, chapter 4, verse 1: “whether they be of God, or not.” And judging doctrines is the responsibility of the supreme pastor. Therefore, everyone without a special revelation must believe the supreme pastor in their own commonwealth, that is, the civil sovereign.

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.

People believe Christian teachings for various reasons. For faith is God’s gift, and he brings it about in each person in whatever ways he sees fit. The most common direct reason we believe any point of Christian faith is our belief that the Bible is God’s Word. But why we believe the Bible is God’s Word is much disputed. Every question that is not clearly framed is bound to be disputed. For people do not ask, “Why do we believe it?” Instead, they ask, “How do we know it?” They speak as if believing and knowing were the same. As a result, one side bases its knowledge on the Church’s infallibility. The other side bases its knowledge on the testimony of an individual’s private spirit. Neither side establishes what it claims. For how can anyone know the Church is infallible without first knowing that Scripture is infallible? Or how can anyone know that his own private spirit is anything more than a belief? That belief may rest on his teachers’ authority and arguments, or on an assumption about his own gifts. Besides, nothing in Scripture allows us to conclude that the Church is infallible. Still less does Scripture establish the infallibility of any particular Church, and least of all, of any particular person.

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?

It is clear, therefore, that Christians do not know that Scripture is the Word of God, but only believe it. The means God ordinarily chooses to give people this belief follow the course of nature. That is, people learn it from their teachers. This is St. Paul’s teaching about Christian faith in general (Romans 10:17): “Faith comes by hearing.” He means hearing our lawful pastors. He also says (verses 14 and 15 of the same chapter): “How can they believe in someone they have not heard of? And how can they hear without a preacher? And how can preachers preach unless they are sent?” These words make the point clear. The usual source of belief that Scripture is the Word of God also produces belief in every other article of faith. That source is hearing those whom the law authorizes and appoints to teach us. These include our parents in their homes and our pastors in churches. Experience makes this even clearer. In Christian commonwealths, everyone either believes or at least professes that Scripture is the Word of God. In other commonwealths, hardly anyone does. What other explanation can there be, except that people in Christian commonwealths are taught this from infancy? In other places, people are taught otherwise.

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.

But if teaching causes faith, why does not everyone believe? It is therefore certain that faith is God’s gift, and he gives faith to whomever he chooses. Nevertheless, because God gives faith through teachers to those he chooses, the immediate cause of faith is hearing. In a school where many are taught, some learn and others do not. The teacher is the cause of learning in those who learn. Yet we cannot conclude from this that learning is not God’s gift. All good things come from God. Yet not everyone who receives good things can claim to be inspired. Inspiration implies a supernatural gift and God’s direct action. Anyone who claims inspiration claims to be a prophet and is subject to examination by the Church.

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.

But whether people know, believe, or accept that the Scriptures are the Word of God, the conclusion is the same. If I show from clear passages which beliefs are necessary, and alone necessary, for salvation, those people must know, believe, or accept those beliefs.

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.

The Only Necessary Article of Christian Faith. Scripture makes only one article of faith (the Unum Necessarium) absolutely necessary for salvation: JESUS IS THE CHRIST. The name Christ means the King whom God promised, through the Prophets of the Old Testament, to send into the world. This King would reign forever under God, over the Jews and over people of other nations who believed in him. He would give them the eternal life lost through Adam’s sin. After proving this from Scripture, I will also explain when, and in what sense, some other articles may be called necessary.

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.”

To prove that belief in the article Jesus Is The Christ is all the faith required for salvation, I begin with the Gospel writers’ purpose. They described our Saviour’s life to establish that one article, Jesus Is The Christ. St. Matthew’s Gospel can be summed up as follows. Jesus was a descendant of David and was born of a virgin, both marks of the true Christ. The Magi came to worship him as King of the Jews. For the same reason, Herod tried to kill him. John the Baptist proclaimed him. Jesus himself and his Apostles preached that he was that King. He taught the Law not as a Scribe, but as a man with authority. He cured diseases by his word alone and performed many other miracles foretold as works the Christ would do. He was hailed as King when he entered Jerusalem. He warned his followers to beware of all others who would claim to be Christ. He was arrested, accused, and put to death for saying he was King. The reason for his condemnation was written on the Cross: JESUS OF NAZARETH, THE KING OF THE JEWS. All these accounts serve no other purpose than to make people believe that Jesus Is The Christ. This, then, was the purpose of St. Matthew’s Gospel. But all the Gospel writers had the same purpose, as reading their accounts may show. Therefore, the purpose of the whole Gospel was to establish that single article. And St. John explicitly states this conclusion in John 20:31. “These things are written so that you may know that Jesus is the Christ, the Son of the living God.”

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.”

My second argument comes from the subject of the Apostles’ sermons, both during our Saviour’s earthly life and after his Ascension. During our Saviour’s life, the Apostles were sent to preach the Kingdom of God (Luke 9:2). Neither there nor in Matthew 10:7 does he give them any other instruction than this: “As you go, preach, saying, the Kingdom of Heaven is near.” This means that Jesus is the Messiah, the Christ, the King who was to come. The Apostles continued to preach the same message after his Ascension, as Acts 17:6 makes clear. “They dragged Jason and certain fellow believers before the city rulers,” St. Luke says, “shouting, These men who have turned the world upside down have come here too, and Jason has welcomed them. All these men act against Caesar’s decrees, saying that there is another King, one Jesus:” The same message also appears in verses 2 and 3 of that chapter. There we read that St. Paul “went in to meet them, as he usually did. For three Sabbath days he reasoned with them from the Scriptures. He explained and presented evidence that Christ had to suffer and rise again from the dead. He also showed that this Jesus, whom he preached, is Christ.”

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.

The third argument comes from passages of Scripture declaring that all the faith required for salvation is easy. Suppose salvation required inward acceptance of all the doctrines about Christian faith now taught, most of which are disputed. Then nothing in the world would be harder than being a Christian. The thief on the cross, though repentant, could not have been saved by saying, “Lord, remember me when you come into your kingdom.” Those words expressed belief in only one article of faith: that Jesus was the King. Nor could it be said, as in Matthew 11:30, that “Christ’s yoke is easy, and his burden light.” Nor could it be said that “little children believe in him,” as in Matthew 18:6. Nor could St. Paul have said, in 1 Corinthians 1:21, “God was pleased, through the foolishness of preaching, to save those who believe.” Nor could St. Paul himself have been saved, much less have become so great a teacher of the Church so suddenly. Perhaps he had never thought of Transubstantiation, Purgatory, or many other articles of faith now forced upon people.

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.

The fourth argument comes from explicit passages whose interpretation is beyond dispute. The first is John 5:39: “Search the Scriptures, for you think you have eternal life in them. These Scriptures testify about me.” Our Saviour speaks here only of the Old Testament Scriptures. The Jews at that time could not search the New Testament Scriptures, because those had not yet been written. But the Old Testament says nothing about Christ except the signs by which people could recognize him when he came. These signs included his descent from David, his birth at Bethlehem and from a Virgin, his great miracles, and similar things. Therefore, believing that this Jesus was the Christ was enough for eternal life. But anything beyond what is enough is unnecessary. Consequently, no other article of faith is required. Again, John 11:26 says: “Whoever lives and believes in me will not die eternally.” Therefore, belief in Christ is enough faith for eternal life. Consequently, no further faith is necessary. But believing in Jesus and believing that Jesus is the Christ mean the same thing. The verses immediately following make this clear. In verse 26, our Saviour asks Martha, “Do you believe this?” In verse 27, she answers, “Yes, Lord, I believe that you are the Christ, the Son of God, who was to come into the world.” Therefore, this article of faith alone is enough for eternal life. Anything beyond what is enough is unnecessary. Third, John 20:31 says: “These things are written so that you may believe that Jesus is the Christ, the Son of God. By believing, you may have life through his name.” Here, believing that Jesus is the Christ is enough faith to obtain life. Therefore, no other article of faith is necessary. Fourth, 1 John 4:2 says: “Every spirit that confesses that Jesus Christ has come in the flesh is from God.” And 1 John 5:1 says: “Whoever believes that Jesus is the Christ is born of God.” And verse 5 asks: “Who overcomes the world except the person who believes that Jesus is the Son of God?” Fifth, Acts 8:36–37 says: “Look,” says the Eunuch, “here is water. What prevents me from being baptized?” And Philip said, “If you believe with all your heart, you may.” And he answered, “I believe that Jesus Christ is the Son of God.” Therefore, believing this article of faith, that Jesus is the Christ, is enough for baptism. That is, this belief is enough for our acceptance into the Kingdom of God. Consequently, it is the only article of faith necessary. And generally, whenever our Saviour says to anyone, “Your faith has saved you,” he says so because of some confession. That confession implies, directly or as a consequence, a belief that Jesus is the Christ.

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.

The last argument comes from passages that make this article the foundation of faith. For whoever holds to the foundation will be saved. The first passage is Matthew 24:23. “If anyone says to you, Look, here is Christ, or there, do not believe it. For false Christs and false prophets will arise and perform great signs and wonders, etc.” Here we see that we must hold to this article, Jesus is the Christ. We must hold to it even if someone teaching the opposite performs great miracles. The second passage is Galatians 1:8. “Even if we, or an angel from heaven, preach a different gospel from the one we preached to you, let him be cursed.” But the gospel Paul and the other Apostles preached consisted only of this article: Jesus is the Christ. Therefore, to maintain belief in this article, we must reject the authority of an angel from heaven who teaches otherwise. Much more must we reject the authority of any mortal who teaches otherwise. This is therefore the fundamental article of Christian faith. A third passage is 1 John 4:1. “Beloved, do not believe every spirit. This is how you will recognize the Spirit of God. Every spirit that confesses that Jesus Christ has come in the flesh is from God.” This clearly makes this article the standard and rule for judging and examining all other articles. It is therefore the only fundamental article. A fourth passage is Matthew 16:18. Here St. Peter professed this article, saying to our Saviour, “You are Christ, the Son of the living God.” Our Saviour answered, “You are Peter, and on this rock I will build my Church.” From this I conclude that this article is the foundation on which all other doctrines of the Church are built. A fifth passage is 1 Corinthians 3:11, 12, etc. “No one can lay any foundation other than the one already laid: Jesus is the Christ. Now someone may build on this foundation with gold, silver, precious stones, wood, hay, or straw. Everyone’s work will be revealed. For the Day will bring it to light, because it will be revealed by fire. The fire will test the quality of everyone’s work. If anyone’s work built on this foundation survives, he will receive a reward. If anyone’s work burns up, he will suffer loss. But he himself will be saved, though only as through fire.” These words are partly plain and easy to understand, and partly figurative and difficult. From the plain part, we can draw a conclusion about pastors who teach this foundation, that Jesus is the Christ. Although they draw false conclusions from this foundation, as all people sometimes do, they may nevertheless be saved. Much more may those who are not pastors but listeners be saved if they believe what their lawful pastors teach them. Therefore, belief in this article is sufficient. It follows that no other article of faith is necessary for salvation.

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.

Now consider the allegorical passages, such as “The fire will test every man’s work” and “They will be saved, but as though by fire,” or “through fire.” The original phrase is dia puros. These passages do not contradict the conclusion I have drawn from the other, plain words. Nevertheless, this passage has been used to argue for the fire of Purgatory. So I will also offer my interpretation of this testing of doctrines and saving of men as though by fire. The Apostle here seems to refer to the words of the Prophet Zachary, Chapter 13, verses 8 and 9. Speaking of the restoration of the Kingdom of God, Zachary says: “Two parts within it will be cut off and die, but the third will remain within it. And I will bring the third part through the fire and refine them as silver is refined. I will test them as gold is tested. They will call on the name of the Lord, and I will hear them.” The Day of Judgment is the day when the Kingdom of God will be restored. St. Peter tells us that on that day the world will burn (2 Peter 3:7, 10, 12). The wicked will perish in that fire. But the remnant whom God will save will pass through the fire unharmed. In that fire, they will be tested and purified of their idolatry, as fire refines silver and gold, removing impurities. They will be made to call upon the name of the true God. Referring to this, St. Paul says here that the Day will test every man’s doctrine. He means the Day of Judgment, the great day when our Saviour comes to restore the Kingdom of God in Israel. This testing will judge which doctrines are gold, silver, precious stones, wood, hay, or straw. Then those who have built false conclusions on the true foundation will see their doctrines condemned. Nevertheless, they themselves will be saved and pass unharmed through this universal fire. They will live eternally, calling upon the name of the true and only God. Understood this way, the passage contains nothing inconsistent with the rest of Holy Scripture, nor any hint of Purgatory’s fire.

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.

But someone may ask whether other beliefs are just as necessary for salvation as believing that Jesus is the Christ. Must we also believe that God is all-powerful and the Creator of the world? Must we believe that Jesus Christ has risen from the dead? And must we believe that everyone else will rise from the dead on the last day? My answer is yes, and many other articles of faith are necessary too. But these beliefs are contained in this one article and can be drawn from it, with more or less difficulty. Consider those who believe that Jesus is the Son of the God of Israel. They also believe that the Israelites worshipped the all-powerful Creator of all things as God. Who cannot see that these believers therefore also believe that God is the all-powerful Creator of all things? Or how can anyone believe that Jesus is the King who will reign forever without believing that he has risen? For a dead man cannot carry out the duties of a king. In short, anyone who accepts the foundation that Jesus is the Christ explicitly accepts every conclusion they correctly draw from it. They also implicitly accept everything that follows from this foundation, even if they lack the ability to recognize those conclusions. So the claim still holds: belief in this one article is sufficient faith for those who repent to receive forgiveness of sins. Consequently, this faith is sufficient to bring them into the Kingdom of Heaven.

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.

I have shown that all the obedience required for salvation consists in the willingness to obey God’s law, meaning repentance. And all the faith required for salvation is contained in the belief that Jesus is the Christ. I will now cite passages from the Gospel proving that these two together contain everything necessary for salvation. St. Peter preached on the day of Pentecost, just after our Saviour’s Ascension. The men listening asked him and the other Apostles (Acts 2:37), “Men and brothers, what should we do?” St. Peter answered in the next verse, “Repent, and let every one of you be baptized for the forgiveness of sins. And you will receive the gift of the Holy Ghost.” Therefore, repentance and baptism, meaning belief that Jesus is the Christ, are all that is necessary for salvation. Again, a certain ruler asked our Saviour (Luke 18:18), “What should I do to inherit eternal life?” He answered (verse 20), “You know the commandments. Do not commit adultery. Do not kill. Do not steal. Do not give false testimony. Honor your father and your mother.” When the ruler said he had kept these commandments, our Saviour added, “Sell everything you have. Give it to the poor, and come and follow me.” This amounted to saying, rely on me, who am the King. Therefore, fulfilling the law and believing that Jesus is the King are all that is required for eternal life. Third, St. Paul says (Romans 1:17), “The righteous shall live by faith.” He says the righteous, not everyone. Therefore, faith and righteousness are all that is necessary for eternal life. Righteousness here means the will to be righteous, or repentance. And our Saviour preached (Mark 1:15), “The time has come, and the Kingdom of God is near. Repent and believe the Gospel.” The Gospel means the good news that the Christ had come. Therefore, repenting and believing that Jesus is the Christ are all that is required for salvation.

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.

Since both faith and obedience are necessary for our salvation, arguing over which one justifies us misses the point. Obedience is implied in the word repentance. Nevertheless, it is worth explaining how each contributes to our salvation. It is also worth explaining in what sense we are said to be justified by each. First, if righteousness means the rightness of the actions themselves, no one can be saved. For everyone has broken God’s law. Therefore, when we are said to be justified by works, we must understand this as referring to the will. God always accepts the will in place of the action itself, in both good and evil people. Only in this sense is a person called just or unjust. A person’s righteousness justifies him by giving him, in God’s eyes, the title of just. His righteousness also enables him to live by his faith, which he could not do before. So righteousness justifies only in the sense that justifying means calling a person just. It does not mean satisfying the law, so that punishing him for his sins would be unjust.

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.

But a person is also said to be justified when their plea is accepted, though the plea itself is insufficient. For example, we plead our willingness and our efforts to obey the law, and we repent of our failings. God accepts our willingness and efforts as actual obedience. But God accepts willingness in place of action only in those who have faith. So faith makes our plea valid. In this sense, faith alone justifies. Thus, faith and obedience are both necessary for salvation. Yet each is said to justify in a different sense.

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.

Whether Christian, I have now shown what is necessary for salvation. It is therefore easy to reconcile these requirements with obedience to our civil sovereign, whether Christian or unbelieving. If the sovereign is Christian, he permits belief in this article of faith: Jesus Is The Christ. He also permits belief in all the articles contained in that article or clearly deduced from it. These articles make up all the faith necessary for salvation. And because he is sovereign, he requires obedience to all his laws, meaning all the civil laws. The civil laws also contain all the laws of nature, meaning all the laws of God. For there are no other divine laws besides the laws of nature and the laws of the Church. The Church’s laws are part of civil law, because the Church with the power to make laws is the Commonwealth. Therefore, anyone who obeys his Christian sovereign is not thereby prevented from believing in God or obeying him. But suppose a Christian king draws some false conclusions from this foundation: Jesus Is The Christ. Suppose, in other words, he builds on that foundation with hay or straw, and orders those conclusions to be taught. Yet St. Paul says that the king will be saved. How much more, then, will someone be saved who teaches those conclusions at the king’s command. And how much more still will someone who does not teach, but only believes his lawful teacher, be saved. And if the civil sovereign forbids a subject to profess some of those opinions, on what grounds can the subject disobey? Christian kings may make mistakes when drawing a conclusion, but who is to judge? Should a private individual judge when the question concerns his own obedience? Or should anyone judge except someone appointed by the Church? That means someone appointed by the civil sovereign who represents the Church. Or if the Pope or an Apostle judges, may he not make a mistake when drawing a conclusion? Did not one of the two, St. Peter or St. Paul, make a mistake in building on that foundation? Was that not so when St. Paul opposed St. Peter to his face? Therefore, there can be no contradiction between God’s laws and the laws of a Christian Commonwealth.

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?

And when the civil sovereign is an unbeliever, every subject who resists him sins against the laws of God. For the laws of nature are laws of God. Such resistance also rejects the Apostles’ counsel. They urge all Christians to obey their rulers, and all children and servants to obey their parents and masters in everything. As for their faith, it is inward and invisible. They have the same permission Naaman had and need not put themselves in danger for their faith. But if they do, they should expect their reward in Heaven, not complain about their lawful sovereign. Much less should they wage war against him. For anyone who does not welcome a just occasion for martyrdom does not have the faith he professes. He only pretends to have faith to give some appearance of justification to his own defiance. But what unbelieving king would be so unreasonable as to execute or persecute a subject whose beliefs he knows are these? The subject awaits Christ’s second coming, after the present world has burned, and intends to obey Christ then. That is what it means to believe that Jesus is the Christ. Meanwhile, the subject considers himself bound to obey that unbelieving king’s laws, as all Christians are bound in conscience to do.

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.

This is enough about the Kingdom of God and church government. I do not claim to put forward any position of my own. I only aim to show what conclusions seem to me to follow from the principles of Christian politics. Those principles are the Holy Scriptures. These conclusions support the power of civil sovereigns and the duty of their subjects. In citing Scripture, I have tried to avoid passages whose meaning is obscure or disputed. I have tried to cite passages only in their plainest sense, consistent with the whole Bible’s unity and purpose. The Bible was written to reestablish the Kingdom of God in Christ. For a writer’s purpose, not merely the words, provides the true light by which to interpret any writing. Those who insist on isolated passages without considering the main purpose can draw no clear conclusions from those passages. Instead, they scatter fragments of Scripture like dust before people’s eyes, making everything more obscure than it already is. This is a common trick among those who seek not truth, but their own advantage.