I. It was ever granted that all authority in secular matters
deriv'd from him who had the Soveraigne power, whether he were
one Man, or an Assembly of Men. That the same in spirituall
matters depended on the authority of the Church, is manifest by
the next foregoing proofs; and besides this, that all Christian
Cities are Churches endued with this kind of authority From
whence a man though but dull of apprehension may collect, that in
a Christian City, (that is to say, in a City whose Soveraignty
belongs to a Christian Prince, or Councell) all Power, as well
spiritual, as secular, is united under Christ; and therefore it
is to be obey'd in all things. But on the other side, because we
must rather obey God then Wen, there is a difficulty risen, how
obedience may safely be yeelded to them, if at any time somewhat
should be commanded by them to be done which CHRIST hath
prohibited. The reason of this difficulty is, that seeing God no
longer speakes to us by CHRIST, and his Prophets in open voice,
but by the holy Scriptures, which by divers men are diversly
understood, they know indeed what Princes, and a congregated
Church doe command; but whether that which they doe command be
contrary to the word of God, or not, this they know not, but with
a wavering obedience between the punishments of temporall, and
spirituall death, as it were sailing betweene Scilla and
Carybdis, they often run themselves upon both. But they who
rightly distinguish betweene the things necessary to Salvation,
and those which are not necessary, can have none of this kind of
doubt. For if the command of the Prince, or City be such, that he
can obey it without hazard of his aeternall Salvation, it is
unjust not to obey them, and the Apostles praecepts take place:
Servants in all things obey your Wasters according to the flesh.
Children obey your Parents in all things. Col. 3. v. 20, 22. And
the command of CHRIST, The Scribes and Pharisees sit in Moyses
chair, all things therefore whatsoever they command you, that
observe, and doe. Mat. 23. v. 2. On the contrary, if they command
us to doe those things which are punisht with aeternall death, it
were madnesse not rather to chuse to dye a naturall death, then
by obeying, to dye eternally; and then comes in that which CHRIST
sayes, Feare not them who kill the body, but cannot kill the
Soule. Mat. 10. v. 28. We must see therefore what all those
things are, which are necessary to Salvation.

III. But by Obedience in this place is signified not the
fact, but the Will and desire wherewith we purpose, and endeavour
as much as we can to obey for the future: in which sense the word
Obedience is aequivalent to Repentance. For the vertue of
repentance consists not in the sorrow which accompanies the
remembrance of sinne; but in our conversion to the way, and full
purpose to sinne no more, without which that sorrow is said to be
the sorrow not of a Penitent but a desperate person. But because
they who love God cannot but desire to obey the divine Law, and
they who love their Neighbours cannot but desire to obey the
morall Law, which consists as hath beene shewed above in the 3.
Chapter, in the prohibition of Pride, ingratitude, contumely,
inhumanity, cruelty, injury, and the like offences, whereby our
Neighbours are prejudic't, therefore also Love or charity are
aequivalent to Obedience. Justice also (which is a constant will
of giving to every man his due) is aequivalent with it. But that
Faith and Repentance are sufficient for Salvation, is manifest by
the Covenant it selfe of Baptisme; for they who were by Peter
converted on the day of Pentecost, demanding him what they should
do? He answered, Repent, and be Baptiz'd every one of you in the
name of Jesus for the remission of your Sins. Act. 2. v. 38.
There was nothing therefore to be done for the obtaining of
Baptisme, that is to say, for to enter into the Kingdome of God,
but to Repent, and beleeve in the Name of JESUS. For the Kingdome
of Heaven is promis'd by the Covenant which is made in Baptisme;
farthermore, by the words of CHRIST answering the Lawyer who askt
him what he should doe to inherit eternall life, Thou knowest the
Commandements, Thou shalt not Kill, Thou shalt not commit
Adultery, &c. which refer to Obedience; and, Sell all that thou
hast, and come, and follow me, which relates to faith, Luke 18.
ver. 20. Mar. 10. ver. 18. And by that which is said, The just
shall live by Faith, (not every man, but the just) for justice is
the same disposition of Will which Repentance and Obedience are;
And by the words of Saint Mark, The time is fulfilled, and the
Kingdome of God is at hand, Repent yee, and beleeve the Gospell,
by which words is not obscurely signified that there is no need
of other Vertues, for our entrance into the Kingdome of God,
excepting those of Repentance and Faith. The Obedience therefore
which is necessarily requir'd to Salvation is nothing else but
the Will, or endeavour to obey, that is to say, of doing
according to the Lawes of God, that is the morall Lawes, which
are the same to all men; and the civill Lawes, that is to say,
the commands of Soveraignes in temporall matters, and the
Ecclesiasticall Lawes in spirituall; which two kinds of Lawes are
divers in divers Cities, and Churches, and are knowne by their
promulgation, and publique sentences.

IV. That we may understand what the Christian Faith is, we
must define Faith in generall, and distinguish it from those
other acts of the minde wherewith commonly it is confounded. The
object of Faith universally taken, namely for that which is
beleev'd, is evermore a proposition, (that is to say a speech
affirmative, or negative) which we grant to be true. But because
Propositions are granted for divers causes, it falls out, that
these kind of concessions are diversly called: But we grant
Propositions sometimes which notwithstanding we receive not into
our mindes; and this either for a time, to wit, so long, till by
consideration of the consequencies, we have well examin'd the
truth of them, which we call supposing; or also simply, as
through feare of the Lawes, which is to professe, or confesse by
outward tokens; or for a voluntary compliance sake, which men use
out of civility to those whom they respect, and for love of Peace
to others, which is absolute yeelding. Now the Propositions which
we receive for truth, we alwaies grant for some reasons of our
owne, and these are deriv'd either from the Proposition it selfe,
or from the Person propounding. They are deriv'd from the
Proposition it selfe, by calling to minde what things those words
which make up the Proposition doe by common consent usually
signifie: if so, then the assent which we give is called
knowledge, or Science. But if we cannot remember what is
certainly understood by those words, but sometimes one thing,
sometimes another seeme to be apprehended by us, then we are said
to thinke. For example, if it be propounded that two and three
makes five; and by calling to minde the order of those numerall
words, that it is so appointed by the common consent of them who
are of the same language with us, (as it were by a certaine
contract necessary for humane society) that five shall be the
name of so many unities as are contain'd in two and three taken
together, a man assents, that this is therefore true because two
and three together, are the same with five. This assent shall be
called knowledge, and to know this truth is nothing else but to
acknowledge that it is made by our selves; For by whose will and
rules of speaking the number... is called two,... is called
three, &c... is called five, by their will also it comes to
passe, that this Proposition is true, Two and three taken
together makes five. In like manner if we remember what it is
that is called theft, and what injury, we shall understand by the
words themselves, whether it be true that theft is an injury, or
not. Truth is the same with a true Proposition; but the
Proposition is true in which the word consequent, which by
Logicians is called the praedicate, embraceth the word antecedent
in its amplitude, which they call the Subject; and to know truth
is the same thing as to remember that it was made by our selves
in the common use of words. Neither was it rashly, or unadvisedly
said by Plato of old, that knowledge was memory. But it happens
sometimes that words although they have a certaine, and defin'd
signification by constitution, yet by vulgar use either to
adorne, or deceive, they are so wrested from their owne
significations, that to remember the conceptions for which they
were first impos'd on things is very hard, and not to be
maistered but by a sharpe judgement, and very great diligence. It
happens too, that there are many words which have no proper,
determin'd, and every where the same signification; and are
understood not by their owne, but by vertue of other signes us'd
together with them. Thirdly, there are some words of things
unconceivable; of those things therefore whereof they are the
words, there is no conception; and therefore in vaine doe we
seeke for the truth of those Propositions, which they make out of
the words themselves. In these cases, while by considering the
definitions of words we search out the truth of some proposition,
according to the hope we have of finding it, we thinke it
sometimes true, and sometimes false; either of which apart is
called thinking, and also beleeving; both together, doubting. But
when our reasons for which we assent to some Proposition, derive
not from the Proposition it selfe, but from the Person
Propounding, whom we esteeme so learned that he is not deceiv'd,
and we see no reason why he should deceive us; our assent,
because it growes not from any confidence of our owne, but from
another mans knowledge, is called Faith: And by the confidence of
whom, we doe beleeve, we are said to trust them, or to trust in
them. By what hath been said, the difference appeares first
betweene Faith, and Profession; for that is alwaies joyn'd with
inward assent, this not alwayes; That is an inward perswasion of
the minde, this an outward obedience. Next, betweene Faith, and
Opinion; for this depends on our owne reason, that on the good
esteeme we have of another. Lastly betweene Faith and Knowledge;
for this deliberately takes a proposition broken, and chewed;
that swallowes downe whole and entire. The explication of words,
whereby the matter enquir'd after is propounded, is conducible to
knowledge; nay, the onely way to know, is by definition. But this
is prejudiciall to Faith; for those things which exceede humane
capacity, and are propounded to be beleev'd, are never more
evident by explication, but on the contrary more obscure, and
harder to be credited. And the same thing befalls a man who
endeavours to demonstrate the mysteries of Faith by naturall
reason, which happens to a sick man, who will needs chew before
he will swallow his wholsome, but bitter Pills; whence it comes
to passe, that he presently brings them up againe, which perhaps
would otherwise, if he had taken them well downe, have prov'd his
remedy.

VI. Faith and Obedience both necessarily concurring to
Salvation, what kinde of Obedience that same is, and to whom due,
hath beene shewed above in the 3. Article. But now we must
enquire what articles of Faith are requisite: And) I say, that to
a Christian there is no other article of Faith requisite as
necessary to Salvation, but only this, THAT JESUS IS THE CHRIST.
But we must distinguish (as we have already done before in the 4.
Article) betweene Faith, and Profession. A Profession therefore
of more articles (if they be commanded) may be necessary. for it
is a part of our obedience due to the Lawes; but we enquire not
now what Obedience, but what Faith is necessary to salvation. And
this is prov'd first out of the scope of the Evangelists which
was by the description of our Saviours life to establish this one
Article. And we shall know that such was the scope, and counsell
of the Evangelists, if we observe but the History it selfe. Saint
Matthew beginning at his Genealogy shewes that JESUS was of the
linage of David, borne of a Virgin, Chap. 1. that He was adored
by the Wise men as King of the Jewes; that Herod for the same
cause sought to slay him, Chap. 2. That his Kingdome was Preacht
both by john the Baptist, and Himselfe, Chap. 3, 4. That He
taught the Lawes, not as the Scribes, but as one having
authority, Chap. 5, 6, 7. That he cur'd diseases miraculously,
Chap. 8, 9. That He sent his Apostles the Preachers of his
Kingdome throughout all the parts of judea, to proclame his
Kingdome, Chap. 10. That He commanded the Messengers sent from
john to enquire whether he were the CHRIST or not, to tell him
what they had seene, namely the miracles which were onely
competible with CHRIST, Chap. 11. That he prov'd and declar'd his
Kingdome to the Pharisees, and others by arguments, parables and
signes, Chap: 12. and the following Chapters to the 21. That He
maintain'd himselfe to be the Christ against the Pharisees, That
He was saluted with the title of King, when he entred into
Jerusalem, Chap. 21. That he forewarn'd others of false Christs,
and That He shewed in Parables what manner of Kingdome his should
be, Chap. 22, 23, 24, 25. That He was taken, and accused for this
reason, because He said He was a King; and that a Title was
written on his Crosse, THIS IS JESUS, THE KING OF THE JEWES,
Chap. 26, 27. Lastly, that after his resurrection, He told his
Apostles that all power was given unto Him both in Heaven, and in
Earth, Chap. 28. All which tends to this end, That we should
beleeve Jesus to be the Christ. Such therefore was the Scope of
Saint Matthew in describing his Gospell; but such as his was,
such also was the rest of the Evangelists; which Saint Iohn sets
down expresly in the end of his Gospel, These things (saith He)
are written, that ye may know that Jesus is the Christ, the Sonne
of the living God. Iohn 20. vers. 31.

I say, that to a Christian. Although I conceive this
assertion to be sufficiently proved by the following reasons, yet
I thought it worth my labour to make a more ample explication of
it, because I perceive that being somewhat new, it may possibly
be distastfull to many Divines. First therefore when I say this
Article, That Jesus is the Christ, is necessary to salvation; I
say not that Faith onely is necessary, but I require justice
also, or that Obedience which is due to the Lawes of God, that is
to say, a Will to live righteously. Secondly, I deny not but the
profession of many Articles, (provided that that profession be
commanded by the Church) is also necessary to salvation; but
seeing Faith is internall, Profession externall, I say that the
former onely is properly Faith; the latter a part of Obedience;
insomuch as that Article alone sufficeth for inward beleefe, but
is not sufficient for the outward profession of a Christian.
Lastly, even as if I had said that true and inward Repentance of
sinnes was onely necessary to salvation, yet were it not to be
held for a Paradox, because we suppose justice, Obedience, and a
mind reformed in all manner of vertues to be contained in it: so
when I say that the Faith of one Article is sufficient to
salvation, it may well be lesse wondred at, seeing that in it so
many other Articles are contained. For these words, Jesus is the
Christ, do signifie that Jesus was that Person whom God had
promised by his Prophets should come into the world to establish
his Kingdom, that is to say, that Jesus is the Sonne of God, the
Creatour of Heaven and Earth, born of a Virgin, dying for the
sinnes of them who should beleeve in Him; that Hee was Christ,
that is to say a King; that He reviv'd (for else He were not like
to reign) to judge the world, and to reward every one according
to his works, for otherwise he cannot be a King; also that men
shall rise again, for otherwise they are not like to come to
judgement. The whole Symbol of the Apostles is therefore
contained in this one Article; which notwithstanding I thought
reasonable to contract thus, because I found that many men for
this alone, without the rest, were admitted into the Kingdome of
God, both by Christ, and his Apostles; as the Thief on the
Crosse, the Eunuch baptized by Philip, the two thousand men
converted to the Church at once by Saint Peter. But if any man be
displeased that I doe not judge all those eternally damned, who
doe not inwardly assent to every Article defined by the Church
(and yet doe not contradict, but if they be commanded, doe
submit) I know not what I shall say to them; for the most evident
Testimonies of Holy Writ which doe follow, doe withhold me from
altering my opinion.

IX. Fourthly, by this, that that Article is the foundation of
Faith, neither rests it on any other foundation. If any man shall
say unto you, Loe here is Christ, or He is there, beleeve it not,
for there shall arise false Christs, and false Prophets, and
shall shew great signes, and wonders, &c. Mat. 24. vers. 23.
Whence it followes, that for the Faiths sake which we have in
this Article, we must not beleeve any signes, and wonders.
Although we, or an Angell from Heaven (saith the Apostle) should
preach to you any other Gospel, then what we have preacht, let
him be accursed. Gal. 1. 8. By reason of this Article therefore
we might not trust the very Apostles, and Angels themselves (and
therefore I conceive not the Church neither) if they should teach
the contrary. Beloved, beleeve not every spirit, but try the
spirits whether they are of God, because many false Prophets are
gone out into the world, hereby know yee the spirit of God, every
spirit that confesseth Jesus Christ is come in the flesh, is of
God, &c. 1 John 4. vers. 1, 2. That Article therefore is the
measure of the Spirits whereby the authority of the Doctors, is
either received, or rejected. It cannot be denied indeed, but
that all who at this day are Christians, did learn from the
Doctors, that it was Jesus who did all those things whereby he
might be acknowledged to be the Christ; yet it followes not that
the same Persons beleeved that Article for the Doctors, or the
Churches, but for Jesus his own sake. For that Article was before
the Christian Church, although all the rest were after it, and
the Church was founded upon it, not it upon the Church. Mat. 16.
vers. 18. Besides, this Article, that Jesus is the Christ, is so
fundamentall, that all the rest are by Saint Paul said to be
built upon it, For other foundation can no man lay, then that
which is layd, which is Jesus Christ (that is to say, that Jesus
is the Christ). Now if any man build uPon this foundation, gold,
silver, precious stone, wood, hay, stubble; every mans work shall
be made manifest: If any mans work abide which he hath built
thereupon, he shall receive a reward; if any mans work shall be
burnt, he shall suffer losse, but he himselfe shall be saved. 1
Cor. 3. vers. 11, 12, 13. &c. From whence it plainly appears,
that by foundation is understood this Article, THAT JESUS IS THE
CHRIST. For gold, and silver, precious stones, wood, hay, stubble
(whereby the Doctrines are signified) are not built upon the
Person of Christ; and also, that false Doctrines may be raised
upon this foundation, vet not so, as they must necessarily be
damned who teach them.

X. Lastly, that this Article alone is needfull to be inwardly
beleeved, may be most evidently proved out of many places of holy
Scriptures, let who will be the Interpreter: Search the
Scriptures, for in them yee think yee have eternall life; and
they are they which testify of me. John 5. 39. But Christ meant
the Scriptures of the old Testament only: for the new was then
not yet written. Now, there is no other testimony concerning
Christ in the old Testament, but that an eternall King was to
come in such a place, that He was to be born of such Parents,
that He was to teach, and doe such things; whereby, as by certain
signes, he was to be knowne: All which testify this one thing,
that JESUS who was so born, and did teach, and doe such things,
was THE CHRIST. Other Faith then was not required to attain
eternall life, besides this Article. Whosoever liveth and
beleeveth in me, shall never dye. John 11. vers. 25. But to
beleeve in Jesus (as is there exprest) is the same with beleeving
that JESUS WAS THE CHRIST. He therefore that beleeves that, shall
never dye, and by consequence, that Article alone is necessary to
salvation. These are written that yee might beleeve that JESUS IS
THE CHRIST the Sonne of God, and that beleeving yee might have
life through his name. Jo. 20. vers. 31. Wherefore he that
beleeves thus, shall have eternall life, and therefore needs no
other Faith. Every spirit that confesseth that Jesus Christ is
come in the flesh, is of God. 1 Jo. 4. v. 2. And, Whosoever
beleeveth that JESUS IS THE CHRIST, is born of God. 1 Jo. 5.
vers. 1. And, Who is he that overcometh the world, but he that
beleeveth that IESUS is the Son of God? 1 Jo. 5. v. 5. If
therefore there be no need to beleeve any thing else, to the end
a man may be of God, born of God, and overcome the world, then
that IESUS IS THE CHRIST. that one Article then is sufficient to
salvation. See, here is water, what doth hinder me to be
baptized? And Philip said, If thou beleevest with all thine
heart, thou maist. And he answered and said, I beleeve that IESUS
CHRIST is the Sonne of God. Acts 8. vers. 36, 37. If then this
Article being beleeved with the whole heart, (that is to say,
with inward Faith) was sufficient for Baptisme, it is also
sufficient for salvation. Besides these places there are
innumerable others which doe clearly, and expresly affirm the
same thing. Nay, wheresoever wee read that our Saviour commended
the Faith of any one, or that he said, Thy Faith hath saved thee,
or that he healed any one for his Faiths sake, there the
Proposition beleeved was no other but this, IESUS IS THE CHRIST,
either directly, or consequently.

XII. Faith and Obedience have divers parts in accomplishing
the salvation of a Christian; for this contributes the power, or
capacity; that the Act. And either is said to justifie in its
kinde. For Christ forgives not the sins of all men, but of the
Penitent, or the Obedient, that is to say the just, I say not the
guiltlesse, but the just; for justice is a Will of obeying the
Lawes, and may be consistent with a sinner, and with Christ the
Will to obey is Obedience; for not every man, but the just shall
live by Faith. Obedience therefore justifies because it maketh
just in the same manner as temperance maketh temperate, Prudence
Prudent, Chastity chaste, namely essentially; and puts a man in
such a state, as makes him capable of pardon. Againe, Christ hath
not promis'd forgivenesse of sinnes to all just men, but only
those of them who beleeve Him to be the Christ. Faith therefore
justifies in such a sense as a judge may be said to justifie who
absolves; namely by the sentence which actually saves a man. And
in this acception of justification (for it is an aequivocall
terme) Faith alone justifies, but in the other, Obedience onely:
but neither Obedience alone nor Faith alone doe save us, but both
together.

XIII. By what hath been said hitherto, it will be easy to
discerne what the duty of Christian Subjects is towards their
Soveraignes, who as long as they professe themselves Christians
cannot command their Subjects to deny Christ, or to offer him any
contumely; for if they should command this, they would professe
themselves to be no Christians. For seeing we have shewed both by
naturall reason, and out of holy Scriptures, that Subjects ought
in all things to obey their Princes and Governours, excepting
those which are contrary to the command of God; and that the
commands of God in a Christian City concerning temporall affairs,
(that is to say, those which are to be discust by humane reason)
are the Lawes and sentence of the City deliver'd from those who
have receiv'd authority from the City to make Laws, and judge of
controversies; but concerning spirituall matters; (that is to,
say those which are to be defin'd by the holy Scripture) are the
Lawes, and sentences of the City, that is to say the Church (for
a Christian City, and a Church, as hath beene shewed in the
foregoing Chapter in the 20. Art. are the same thing) deliv'rd by
Pastors lawfully ordain'd, and who have to that end authority
given them by the City; it manifestly followes, that in a
Christian Common weale, Obedience is due to the Soveraign in all
things, as well Spirituall, as Temporall. And that the same
obedience even from a Christian subject is due in all temporall
matters to those Princes who are no Christians, is without any
controversie; but in matters spirituall, that is to say, those
things which concern Gods worship, some christian Church is to be
followed. For it is an hypothesis of the Christian Faith, that
God speaks not in things supernaturall, but by the way of
Christian Interpreters of holy Scriptures. But what? Must we
resist Princes when we cannot obey them? Truly no; for this is
contrary to our civill Covenant. What must we doe then? Goe to
Christ by Martyrdome. Which if it seem to any man to be an hard
saying, most certain it is that he beleeves not with his whole
heart THAT IESUS IS THE CHRIST the Sonne of the living God, (for
he would then desire to be dissolved, and to be with Christ) but
he would by a feigned Christian Faith elude that obedience which
he hath contracted to yeeld up unto the City.

XIV. But some men perhaps will wonder, if, (excepting this
one Article, that IESUS IS THE CHRIST, which only is necessary to
salvation in relation to internall faith) all the rest belong to
obedience, which may be performed, although a man doe not
inwardly beleeve, (so he doe but desire to beleeve, and make an
outward profession, as oft as need requires, of whatsoever is
propounded by the Church); how it comes about that there are so
many Tenets which are all held so to concern our Faith, that
except a man doe inwardly beleeve them, He cannot enter into the
Kingdome of Heaven. But if he consider that in most controversies
the contention is about humane Soveraignty; in some, matter of
gain, and profit; in others, the glory of Wits; he will surely
wonder the lesse. The question about the propriety of the Church,
is a question about the Right of Soveraignty; for, it being known
what a Church is, it is known at once to whom the Rule over
Christians doth belong. For if every Christian City be that
Church which Christ himselfe hath commanded every Christian
subject to that city, to hear, then every subject is bound to
obey his City, that is to say, Him, or them who have the supreme
power, not only in temporall but also in spirituall matters. But
if every Christian City be not that Church, then is there some
other Church more universall, which must be obeyed. All
Christians therefore must obey that Church just as they would
obey Christ if He came upon Earth. She will therfore rule either
by the way of Monarchy, or by some Assembly: This question then
concerns the Right of ruling. To the same end belongs the
question concerning infallibility; for whosoever were truly, and
internally beleeved by all mankinde, that he could not erre,
would be sure of all Dominion, as well temporall as spirituall,
over all mankinde, unlesse himselfe would refuse it; for if he
say that he must be obeyed in temporalls, because it is supposed
he cannot erre, that Right of Dominion is immediately granted
him. Hither also tends the priviledge of interpreting Scriptures.
For he to whom it belongs to interpret the controversies arising
from the divers interpretations of Scriptures, hath authority
also simply and absolutely to determine all manner of
controversies whatsoever. but he who hath this, hath also the
command over all men who acknowledge the Scriptures to be the
Word of God. To this end drive all the disputes about the Power
of remitting, and retaining sinnes; or the authority of
excommunication. For every man, if he be in his wits, will in all
things yeeld that man an absolute obedience, by vertue of whose
sentence he beleeves himselfe to be either saved, or damned.
Hither also tends the power of instituting societies; for they
depend on him by whom they subsist, who hath as many subjects as
Monks, although living in an Enemies City. To this end also
refers the question concerning the Iudge of lawfull Matrimony;
for he to whom that judicature belongs, to him also pertains the
knowledge of all those cases which concern the inheritance, and
succession to all the goods, and Rights, not of private men
onely, but also of Soveraign Princes. And hither also in some
respect tends the Virgin-life of Ecclesiasticall Persons; for
unmarried men have lesse coherence then others with civill
society: and besides, it is an inconvenience not to be slighted,
that Princes must either necessarily forgoe the Priesthood (which
is a great bond of civill obedience) or have no hereditary
Kingdome. To this end also tends the canonization of Saints which
the Heathen called Apotheosis; for he that can allure forraign
subjects with so great a reward, may bring those who are greedy
of such glory to dare, and doe any thing. For what was it but an
honourable Name with posterity? which the Decii and other Romans
sought after, and a thousand others who cast themselves upon
incredible perils? The controversies about Purgatory, and
indulgencies, are matter of gain. The questions of Free-will,
Iustification, and the manner of receiving Christ in the
Sacrament, are Philosophicall. There are also questions
concerning some Rites not introduced, but left in the Church not
sufficiently purged from gentilisme; but we need reckon no more.
All the world knows that such is the nature of men, that
dissenting in questions which concern their Power, or profit, or
preeminence of Wit, they slander, and curse each other. It is not
therefore to be wondred at, if almost all tenets (after men grew
hot with disputings) are held forth by some or other to be
necessary to salvation, and for our entrance into the Kingdome of
Heaven; insomuch as they who hold them not, are not only
condemned as guilty of disobedience (which in truth they are
after the Church hath once defined them) but of Infidelity, which
I have declared above to be wrong out of many evident places of
Scripture; to which I adde this one of Saint Pauls, Let not him
that eateth, despise him that eateth not; and let not him that
eateth not, judge him that eateth; for God hath received him. One
man esteemeth one day above another, another esteemeth every day
alike. Let every man be fully perswaded in his own mind, Rom. 14.
v. 3, 5.