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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。
XI。 But because no man can beleeve IESUS TO BE THE CHRIST；
who； when he knowes that by Christ is understood that same King
who was promised from God by Moyses； and the Prophets； for to be
the King； and Saviour of the world； doth not also beleeve Moyses；
and the Prophets； neither can he beleeve these； who beleeves not
that God is； and that he governs the world； it is necessary that
the Faith of God； and of the old Testament be contained in this
Faith of the new。 Seeing therefore that Atheisme； and the deniall
of the Divine Providence； were the only treason against the
Divine Majesty in the Kingdome of God by Nature； but Idolatry
also in the Kingdome of God by the Old Covenant； now in this
Kingdome wherein God rules by way of a new Covenant； apostasie is
also added； or the renunciation of this article once receiv'd；
that JESUS IS THE CHRIST。 Truly other Doctrines； provided they
have their determination from a lawfull Church； are not to be
contradicted； for that is the sinne of disobedience； but it hath
been fully declar'd before that they are not needfull to be
beleev'd with an inward Faith。
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