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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。
V。 We have seene therefore what it is to beleeve。 But what is
it to beleeve in CHRIST？ Or what Proposition is that which is the
object of our Faith in CHRIST？ For when we say； I beleeve in
CHRIST； we signifie indeed Whom； but not What we beleeve。 Now； to
beleeve in CHRIST is nothing else but to beleeve that JESUS IS
THE CHRIST； namely Hee； who according to the Prophesies of
Moyses； and the Prophets of Israel； was to come into this world
to institute the Kingdome of God。 And this sufficiently appeares
out of the words of CHRIST himselfe to Martha： I am （saith he）
the Resurrection and the life； HE THAT BELEEVETH IN ME； though he
were dead； yet he shall live； and WHOSOEVER LIVETH； AND BELEEVETH
IN ME； shall never dye。 Beleevest thou this？ She saith unto him；
Yea Lord； I beleeve that THOU ART THE CHRIST the Son of God；
which should come into the world。 John 11。 ver。 25； 26； 27。 In
which words we see that the question BELEEVEST THOU。 IN ME？ is
expounded by the answer； THOU ART THE CHRIST。 To beleeve in
CHRIST therefore is nothing else but to beleeve JESUS HIMSELFE
saying that he is THE CHRIST。
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 （sa