not only faith, but this justice, which also from the effect thereof, is called repentance, and sometimes works, is necessary to salvation. So that faith and justice do both concur thereto; and in the several acceptation of this word (justification) are properly said both of them to justify; and the want of either of them is properly said to condemn. For not only he that resisteth a king upon doubt of his title, but also he that doth it upon the inordinateness of his passions, deserveth punishment. And when faith and works are separated, not only the faith is called dead without works, but also works are called dead works without faith. And therefore St. James, (chapter ii. 17), saith, "Even so the faith, if it have no works, is dead in itself "; and verse 26: "For as the body without the spirit is dead, even so faith without works is dead." And St. Paul, (Heb. vi. 1), calleth works without faith, "dead works," where he saith, "Not laying again the foundation of repentance from dead works." And by these dead works, is understood not the obedience and justice of the inward man, but the opus operatum," or external action, proceeding from fear of punishment, or from vain-glory, and desire to be honoured of men and these may be separated from faith, and conduce no way to a man's justification. And for that cause, St. Paul, (Rom. iv.) excludeth the righteousness of the law, from having part in the justification of a sinner. For by the law of Moses, which is applied to men's actions, and requireth the absence of guilt, all men living are liable to damnation; and therefore no man is justified by works, but by faith only. But if works be taken for the endeavour to do them, that is, if the will be taken for the deed, or internal for external righteousness, then do works contribute to salvation. And then taketh place that of St. James, (chap. ii. 24): "Ye see then, how that of works a man is justified, and not of faith only." And both of these are joined to salvation, as in St. Mark i. 15: Repent and believe the

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gospel." And Luke xviii. 18-22, when a certain ruler asked our Saviour, what he ought to do to inherit eternal life, he propounded to him the keeping of the commandments; which when the ruler said he had kept, he propounded to him the faith, “Sell all that thou hast, and follow me." And John iii. 36: "He that believeth in the Son, hath everlasting life." And "He that obeyeth not the Son, shall not see life." Where he manifestly joineth obedience and faith together. And Rom. i. 17: "The just shall live by faith"; not every one, but the “just." For also "the devils believe and tremble." But though both faith and justice (meaning still by justice, not absence of guilt, but the good intentions of the mind, which is called righteousness by God, that taketh the will for the deed) be both of them said to justify, yet are their parts in the act of justification to be distinguished. For justice is said to justify, not because it absolveth, but because it denominates him just, and setteth him in an estate, or capacity of salvation, whensoever he shall have faith. But faith is said to justify, that is, to absolve, because by it a just man is absolved of, and forgiven his unjust actions. And thus are reconciled the places of St. Paul and St. James, that "Faith only justifieth," and "a man is not justified by faith only "; and showed how faith and repentance must concur to salvation.

II. These things considered, it will easily appear, that under the sovereign power of a Christian commonwealth, there is no danger of damnation from simple obedience to human laws; for in that the sovereign alloweth Christianity, no man is compelled to renounce that faith, which is enough for his salvation, that is to say, the fundamental points. And for other points, seeing they are not necessary to salvation, if we conform our actions to the laws, we do not only what we are allowed, but also what we are commanded by the law of nature, which is the moral law taught by our

Saviour himself.

And it is part of that obedience which

must concur to our salvation.

12. And though it be true, whatsoever a man doth against his conscience, is sin; yet the obedience in these cases, is neither sin, nor against the conscience. For the conscience being nothing else but a man's settled judgment and opinion, when he hath once transferred his right of judging to another, that which shall be commanded, is no less his judgment, than the judgment of that other. So that in obedience to laws, a man doth still according to his own conscience, but not his private conscience. And whatsoever is done contrary to private conscience, is then a sin, when the laws have left him to his own liberty, and never else. And then whatsoever a man doth, not only believing it is ill done, but doubting whether it be ill or not, is done ill, in case he may lawfully omit the doing.

13. And as it hath been proved, that a man must submit his opinions in matter of controversy to the authority of the commonwealth; so also is the same confessed by the practice of every one of them that otherwise deny it. For who is there differing in opinion from another, and thinking himself to be in the right, and the other in the wrong, that would not think it reasonable, if he be of the same opinion that the whole state alloweth, that the other should submit his opinion also thereunto; or that would not be content, if not that one or a few men, yet all the divines of a whole nation, or at least an assembly of all those he liketh, should have the power to determine all the controversies of religion? or, who is there that would not be content, to submit his opinions, either to the pope, or to a general council, or to a provincial council, or to a presbytery of his own nation? And yet in all these cases he submitteth himself to no greater than human authority. Nor can a man be said to submit himself to Holy Scripture, that doth not submit himself to some or other for the interpretation

thereof. Or, why should there be any church government at all instituted, if the Scripture itself could do the office of a judge in controversies of faith? But the truth is apparent, by continual experience, that men seek not only liberty of conscience, but of their actions; nor that only, but a further liberty of persuading others to their opinions ; nor that only, for every man desireth, that the sovereign authority should admit no other opinions to be maintained, but such as he himself holdeth.

14: The difficulty therefore of obeying both God and man in a Christian commonwealth is none: all the difficulty resteth in this point, whether he that hath received the faith of Christ, having before subjected himself to the authority of an infidel, be discharged of his obedience thereby, or not, in matters of religion. In which case it seemeth reasonable to think, that since all covenants of obedience are entered into for the preservation of a man's life, if a man be content without resistance to lay down his life, rather than obey the commands of an infidel, in so hard a case he hath sufficiently discharged himself thereof. For no covenant bindeth further than to endeavour; and if a man cannot assure himself to perform a just duty, when thereby he is assured of present death, much less can it be expected that a man should perform that, for which he believeth in his heart he shall be damned eternally. And thus much concerning the scruple of conscience, that may arise concerning obedience to human laws, in them that interpret the law of God to themselves. It remaineth, to remove the same scruple from them, that submit their controversies to others not ordained thereunto by the sovereign authority. And this I refer to the chapter following.

CHAPTER VII.

The Question Propounded, Who are the Magistrates in the Kingdom of Christ; etc.

I. IN the former chapter have been removed those difficulties opposing our obedience to human authority, which arise from misunderstanding of our Saviour's title and laws in the former whereof, namely, his title, consisteth our faith; and in the latter, our justice. Now they who differ not amongst themselves concerning his title and laws, may nevertheless have different opinions concerning his magistrates, and the authority he hath given them. And this is the cause, why many Christians have denied obedience to their princes, pretending that our Saviour Christ hath not given this magistracy to them, but to others. As for example: some say, to the pope universally; some, to a synod aristocratical; some, to a synod democratical in every several commonwealth; and the magistrates of Christ being they by whom he speaketh, the question is, whether he speak unto us by the pope, or by convocations of bishops and ministers, or by them that have the sovereign power in every commonwealth.

2. This controversy was the cause of those two mutinies, that happened against Moses in the wilderness. The first by Aaron and his sister Miriam, who took upon them to censure Moses, for marrying an Ethiopian woman. And the state of the question between them and Moses, they set forth (Numb. xii. 2) in these words: "What hath the Lord spoken but only by Moses? hath he not spoken also by us? And the Lord heard this," etc., and punished the same in Miriam, forgiving Aaron upon his repentance. And this is the case of all them that set up the priesthood against