4. And for the actions of men which proceed from their consciences, the regulating of which actions is the only means of peace; if they might not stand with justice, it were impossible that justice towards God, and peace amongst men should stand together in that religion that teacheth us, that justice and peace should kiss each other, and in which we have so many precepts of absolute obedience to human authority'. as Matth. 23, 2, 3, we have this precept: The Scribes and Pharisees sit in Moses' seat; all therefore whatsoever they bid you observe, that observe and do. And yet were the Scribes and Pharisees not priests, but men of temporal authority. Again Luke 1 1, 17: Every kingdom divided against itself shall be desolate; and is not that kingdom divided against itself, where the actions of every one shall be ruled by his private opinion, or conscience; and yet those actions such as give occasion of offence and breach of peace? Again Rom. 13, 5, therefore you must be subject, not because of wrath only, but also for conscience sake. Titus 3, 1:
Put them in remembrance, that they be subject to principalities and powers. 1 Peter 2, 3, 13-14: Submit yourselves unto all manner of ordinance of man, for the Lord's sake, whether it be unto the king, as unto the superior, or unto governors, as unto them that are sent of him for the punishment of evil-doers. Jude, verse 8: These dreamers also that defile the flesh, and despise government, and speak evil of them that are in authority. And forasmuch as all subjects in commonwealths are in the nature of children and servants, that which is a command to them, is a command to all subjects. But to these St. Paul saith, Colos. 3, 20, 22: Children, obey your parents in all things; servants, be obedient to your masters according to the flesh, in all things.
And verse 23: Do it heartily as to the Lord, These places considered, it seemeth strange to me, that any man in a Christian commonwealth should have any occasion to deny his obedience to public authority, upon this ground, that it is better to obey God than man. For though St. Peter and the apostles did so answer the council of the Jews that forbad them to preach Christ, there appeareth no reason that Christians should allege the same against their Christian governors, that command to preach Christ.
To reconcile this seeming contradiction of simple obedience to God and simple obedience to man, we are to consider a Christian subject, as under a Christian sovereign, or under an infidel.
5. And under a Christian sovereign we are to consider, what actions we are forbidden by God Almighty to obey them in, and what not. The actions we are forbidden to obey them in, are such only as imply a denial of that faith which is necessary to our salvation; for otherwise there can be no pretence of disobedience. For why should a man incur the danger of a temporal death, by displeasing of his superior, if it were not for fear of eternal death hereafter? It must therefore be enquired, what those propositions and articles they be, the belief whereof our Saviour or his apostles have declared to be such, as without believing them a man cannot be saved; and then all other points that are now controverted, and make distinction of sects, Papists, Lutherans, Calvinists,. Arminians, &c., as in old time the like made Paulists, Apollonians, and Cephasians, must needs be such, as a man needeth not for the holding thereof deny obedience to his superiors. And for the points of faith necessary to salvation, I shall call them FUNDAMENTAL, and every other point a SUPERSTRUCTION.
6. And without all controversy, there is not any more necessary point to be believed for man's salvation than this, that Jesus is the Messiah, that is, the Christ; which proposition is explicated in sundry sorts, but still the same in effect; as, that he is God's anointed; for that is signified by the word Christ; that he was the true and lawful king of Israel, the son of David; and Saviour of the world, the redeemer of Israel; the salvation of God; he that should come into the world, the son of God, and (which I desire by the way to have noted, against the new sect of Arians), the begotten Son of God, Acts 3, 13; Heb. 1, 5; 5, 5: the only begotten Son of God, John 1, 14, 18; John 3, 16, 18; 1 John 4, 9: that he was God, John 1, 1; John 20, 28: that the fulness of the Godhead dwelt in him bodily. Moreover, the Holy One, the Holy One of God, the forgiver of sins, that he is risen from the dead: these are explications, and parts of that general article, that Jesus is the Christ. This point therefore, and all the explications thereof are fundamental; as also all such as be evidently inferred from thence; as, belief in God the Father: John 12, 44: He that believeth in me, believeth not in me, but in him that sent me; I John 2, 23: He that denieth the Son, hath not the. Father. belief in God the Holy Ghost, of Whom Christ saith, John 14, 26: But the Comforter, which is the Holy Ghost, whom the Father will send in my name; and John 15, 26: But when the Comforter shall come, whom I will send unto you from the Father, even the Spirit of truth: belief of the Scriptures, by which we believe those points, and of the immortality of the soul, without which we cannot believe he is a Saviour.
7. And as these are the fundamental points of faith, necessary to salvation; so also are they only necessary as matter of faith, and only essential to the calling of a Christian; as may appear by many evident places of Holy Scripture: John 5, 39:
