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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86417	Philosophicall rudiments concerning government and society. Or, A dissertation concerning man in his severall habitudes and respects, as the member of a society, first secular, and then sacred. Containing the elements of civill politie in the agreement which it hath both with naturall and divine lawes. In which is demonstrated, both what the origine of justice is, and wherein the essence of Christian religion doth consist. Together with the nature, limits, and qualifications both of regiment and subjection. / By Tho: Hobbes.; De cive. English	Hobbes, Thomas, 1588-1679.; Vaughan, Robert, engraver.	1651 (1651)	Wing H2253; Thomason E1262_1; ESTC R202404	220,568	406

for a Par●… 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 i● sufficient 〈◊〉 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 bad 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 He● 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 Eu●uch 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 wit●●old me from altering my opinion VII Secondly this is proved by the preaching of the Apostles For they were the Proclamers of his Kingdome neither did Christ send them to preach ought but the Kingdome of God Luke 9. vers 2. Act. 15. vers 6. And what they did after Christ his As●●n●●on may be understood by the accusation which was brought against them They drew Jason sa●… Saint Luke and certain Brethren unto the Rulers of the City ●rying These are th● men that have turned the world upside down and are come hither also whom Jason hath received and these all do contrary to the decrees of Caesar saying that there is another King one Jesus Acts 17. vers 6 7. It appears also what the subject of the Apostles Sermons was out of these words Opening and alleadging out of the Scriptures to wit of the old Testament that Christ must needs have suffered and risen again from the dead and that THIS JESUS IS THE CHRIST Acts 17. vers 2 3. VIII Thirdly By the places in which the easinesse of those thing● which are required by Christ to the attaining of salvation is declared For if an internall assent of the minde were necessarily required to the truth of all and each Proposition which this day is controverted about the Christian Faith or by divers Churches is diversly defined there would be nothing more difficult then the Christian Religion and how then would that be true My yoke is easie and my burthen light Mat. 11. vers 30. and that litle ones doe beleeve in Him Mat. 18. vers 6. and that it pleased God by the foolishnesse of Preaching to save those that beleeve 1 Cor. 1. vers 21. or how was the thiefe hanging on the Crosse sufficiently instructed to salvation The confession of whose Faith was contained in these words Lord remember me when thou comest into thy Kingdome or how could Saint Paul himselfe from an enemy so soon become a Doctor of Christians IX Foutthly 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 ●ot 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 Augell 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 Spitits 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 a●y mans work abide which he hath built thereupon he shall receive a reward if any mans work shall be bu●nt he shall suffer losse ●ut he himselfe shall be sa●ed 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 yet not so as they must necessarily be damned who teach them X. Lastly that this Article alone is needfull to he 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

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 he Baptiz'd over● 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 pro●is'd by the Covenant which is made in Baptisme farthermore by the words of CHRIST answering the Lawyer who a●k● him what ●e should doe to inherit eternall life Thou knowest the the Commandements Thou shalt not Kill Thou shalt not commit Adultery c. which refer to Obedience and Sell all that thou ●ast and come and f●llow me which relates to ●aith Luke 18. ver 20. Mar. 10. ver 18. And by that which is said The just shall live by Faith no● every man but the just for Justice is the same disposition of Will which Repent●… and Obedience are And by the words of Saint Mark The ●ime 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 ●●rson 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 a●…t 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 ●…akes 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 ..... is called five by their will also it comes to passe that this Propositionis 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 f●om 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

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. 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 〈◊〉 the world then that IESUS IS THE CHRIST that one Article then is sufficient to salvation See here is water what doth ●inder me to be baptiz●d And Philip said If thou beleevest with all thine ●e●… thou m●ist And he an●●ered and sai● I beleeve that IESUS CHRIST is the 〈◊〉 of God Act● 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 expres●y affirm the same thing Nay wheresoever wee read that our Saviour commended the Faith of any one or that he said Thy Faith hath ●●ved 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 pu●● 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 w●o beleeve Hi●… to be the Christ Faith therefore just●fies 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 th●t 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 beeen shewed in the foregoing Chapter in the 10. Arr. 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 Prince● 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

Now where the Right and exercise are severed there the government of the Common-weale is like the ordinary government of the world in which God the mover of all things produceth naturall effects by the means of secondary causes but where he to whom the Right of ruling doth belong is himselfe present in all judicatures consultations and publique actions there the administration is such as if God beyond the ordinary course of nature should immediately apply himself unto all matters we will therefore in this Chapter summarily and briefly speak somewhat concerning their duties who exercise authority whether by their own or others Right Nor is it my purpose to descend into those things which being divers from others some Princes may doe for this is to be left to the Politicall Practices of each Common-weale II. Now all the duties of Rulers are contained in this one sentence The safety of the people is the supreme Law for although they who among men obtain the chiefest Dominion cannot be subject to Lawes properly so called that is to say to the will of men because to be chief and subject are contradictories yet is it their duty in all things as much as possibly they can to yeeld obedience unto right reason which is the naturall morall and divine Law But because dominions were constituted for Peaces sake and Peace was sought after for safeties sake he who being placed in authority shall use his power otherwise then to the safety of the people will act against the reasons of Peace that is to say against the Lawes of nature Now as the safety of the People dictates a Law by which Princes know their duty so doth it also teach them an art how to procure themselves a benefit for the power of the Citizens is the power of the City that is to say his that bears the chief Rule in any state III. By the people in this place we understand not one civill Person namely the City it selfe which governs but the multitude of subjects which are governed for the City was not instituted for its own but for the subjects fake and yet a particular care is not required of this or that man for the Ruler as such provides no otherwise for the safety of his people then by his Lawes which are universall and therefore he hath fully discharged himselfe if he have throughly endeavoured by wholesome constitutions to establish the welfare of the most part and made it as lasting as may be and that no man suffer ill but by his own default or by some chance which could not be prevented but it sometimes conduces to the safety of the most part that wicked men doe suffer IV. But by safety must be understood not the sole preservation of life in what condition soever but in order to its happines For to this end did men freely assemble themselves and institute a government that they might as much as their humane condition would afford live delightfully They therefore who had undertaken the administration of power in such a kinde of government would sinne against the Law of nature because against their trust who had committed that power unto them if they should not study as much as by good Laws could be effected to furnish their subjects abundantly not only with the good things belonging to life but also with those which advance to delectation They who have acquired Dominion by arms doe all desire that their subjects may be strong in body and mind that they may serve them the better wherefore if they should not endeavour to provide them not only with such things whereby they may live but also with such whereby they may grow strong and lusty they would act against their own scope and end V. And first of all Princes doe beleeve that it mainly concerns eternall salvation what opinions are held of the Deity and what manner of worship he is to be adored with which being supposed it may be demanded whether chief Rulers and whosoever they be whether one or more who exercise supreme authority sin not against the Law of nature if they cause not such a doctrine and worship to be taught and practised or permit a contrary to be taught and practised as they beleeve necessarily conduceth to the eternall salvation of their subjects It is manifest that they act against their conscience and that they will as much as in them lies the eternall perdition of their subjects for if they willed it not I see no reason why they should suffer when being supreme they cannot be compelled such things to be taught and done for which they beleeve them to be in a damnable state But we will leave this difficulty in suspence VI. The benefits of subjects respecting this life only may be distributed into foure kindes 1. That they be defended against forraign enemies 2. That Peace be preserved at home 3. That they be enrich't as much as may consist with publique security 4. That they enjoy a harmelesse liberty For supreme Commanders can conferre no more to their civill happinesse then that being preserved from forraign and civill warres they may quietly enjoy that wealth which they have purchased by their own i●dustry VII There are two things necessary for the Peoples defence To be warned and to be forearmed for the state of Common-wealths considered in themselves is natural that is to say hostile neither if they cease from fighting is it therefore to be called Peace but rather a breathing time in which one enemy observing the motion and countenance of the other values his security n●t according to the Pacts but the forces and counsels of his adversary And this by naturall Right as hath been shewed in the second Chapter 10. Artic. from this that contracts are invalid in the state of nature as oft as any just fear doth intervene It is therefore necessary to the defence of the City First that there be some who may as near as may be search into and discover the counsels and motions of all those who may prejudice it for discoverers to Ministers of State are like the beames of the Sunne to the humane soule and we may more truly say in vision politicall then naturall that the sensible and intelligible Species of outward things not well considered by others are by the ayre transported to the soule that is to say to them who have the Supreme Authority and therefore are they no lesse necessary to the preservation of the State then the rayes of the light are to the conservation of man or if they be compared to Spiders webs which extended on all sides by the finest threds doe warn them keeping in their small holds of all outward motions They who bear Rule can no more know what is necessary to be commanded for the defence of their Subjects without Spies then those Spiders can when they shall goe forth and whether they shall repair without the motion of those threds VIII Farthermore

he shall have delivered up the Kingdome to God even the Father when he shall have put downe all rule and all authority and power 1 Cor. 15. ver 24. Secondly the words of our Sauiour reproving Jamos and Iohn when they had said VVilt thou that we call for Fyer from Heaven that it may consume them namely the Samaritans who had denyed to receive him going up to Jerusalem and replying The Son of Man is not come to destroy soules but to save them And those words Behold I send you as Sheep among VVolves Shake off the dust of your Feet and the like And those words God seut not his Son into the world to judge the world but that the world through him might be sav'd and those If any man heare my words and keep them not I judge him not for I ca●e not to judge the world c. doe all shew that he had no power given him to condemne or punish any man We reade indeed that the Father judgeth no Man but hath committed all judgement to the Son but since that both may and must be understood of the day of future judgement it doth not at all repugne what hath beene sayed before Lastly that he was not sent to make new Lawes and that therefore by his Office and mission he was no Legislatour properly so called nor Moyses neither but a bringer and Publisher of his Fathers Lawes for God only and neither Moyses nor CHRIST was a King by Covenant is collected hence that he sayed I came not to destroy to wit the Lawes before given from God by Moyses which he presently interprets but to fulfill And He that shall break one of the least of these Commandements and shall teach men so he shall be called least in the Kingdome of Heaven CHRIST therefore had not a Royall or Soveraigne power committed to him from his Father in this world but consiliary and doctrinal● onely which himselfe signifies as well then when he calls his Apostles not Hunters but Fishers of men as when he compares the Kingdome of God to a graine of mustard seed and to a little Leaven hid in meale VII God promis'd unto Abraham first a numerous seed the possession of the Land of Canaan and a blessing upon all Nations in his seed on this Condition that he and his seed should serve him next unto the seed of Abraham according to the flesh a Priestly Kingdome a Government most free in which they were to ●e Subject to no humane power on this Condition that they should serve the God of Abraham on that fashion which Moyses should teach Lastly both to them and to all Nations a heavenly and eternall Kingdome on Condition that they should serve the God of Abraham on that manner which Christ should teach For by the new that is to say the Christian Covenant it 's covenanted on mens part to serve the God of Abraham on that manner which JESUS should teach On Gods part to pardon their 〈◊〉 and bring them into his ●…stiall Kingdome We have already spoken of the quality of the heavenly Kingdome above in the 5. Article but it is usually call'd sometimes the Kingdome of Heaven sometimes the Kingdome of Glory sometimes the life Eternall What 's required on mens part namely to serve God as CHRIST should teach contain●s two things Obedience to be performed to God for this is to serve God and Faith in JESUS to wit That we beleeve JESUS TO BE THAT CHRIST who was promis'd by God for that only is the cause why his Doctrine is to be followed rather then any others Now in holy Scriptures Rep●ntance is often put in stead of Obedience because Christ teacheth every where that with God the Will is taken for the de●d but Repentance is an infallible sign of an obedient mind These things being understood it will most evidently appear out of many places of sacred Scripture that those are the Conditions of the Christian Covenant which we have nam'd to wit giving remission of sins and eternall life on Gods part and Repenting and Beleeving in JESUS CHRIST on Mens part First the words The Kingdom of God is at hand Repent yee and beleeve the Gospell Mark 1. 15. contain the whole Covenant In like manner those Thu● it is written and thus i● 〈◊〉 Christ to suffer and to rise from the dead the third day and that repentance and r●mission of s●nne● should be preached in his Name among all Nations begining a● Jerusalem Luke 24. vers 46 47. And those Repent and be converted that your sin● may be bl●tted ou● when the timos of refreshing shall come c. Acts 3. vers 19. And sometimes one part is expresly propounded and the other understood as here He that beleeveth in the Sonne hath everlasting life He that beleeveth not the Sonne shall not see life but the wrath of God abideth on him Iohn 3. vers 36. Where Faith is exprest Repentance not mentioned and in CHRISTS preaching Repent for the Kingdome of heaven is at hand Mat. 4. 17. Where Repentance is exprest Faith is understood But the parts of this new Contract a●… most manifestly and formally set down there where a certain Ruler bargaining as it were for the Kingdom of God asketh our Saviour Good Master what shall I do● to inher it eternall life Luke 18. v. 18. But CHRIST first propounds one one part of the price namely observation of the Commandements or obedience which when he answered that he had kept he adjoynes the other saying Yet lackest thou one thing Sell all that thou last and distribute to the poor and thou shalt have Treasune in Heaven and come follow me v. 22. This was matter of Faith He therefore not giving sufficient credit to CHRIST and his heavenly Treasures went away sorrowfull The same Covenant is contained in these words Hee that beleeveth and is baptized shall be saved he that beleeveth not shall be damned Mark 16. vers 15 16. Where Faith is exprest Repentance is supposed in those that are baptized and in these words Except a man be born again of water and the Holy Ghost he cannot enter into the Kingdome of Heaven Iohn 3. vers 5. Where to be born of water is the same with regeneration that is to say Conversion to CHRIST Now that Baptisme is required in the two places cited just before and in divers others we must understand that what Circumcision was to the old Covenant that Baptisme is to the new Seeing therefore that was not of the Essence but served for a memoriall of the old Covenant as a Ceremony or signe and was omitted in the wildernesse in like manner this also is used not as pertaining to the Essence but in memory and for a signe of the New Covenant which wee make with God and provided the will be not wanting the Act through necessity may be omitted but Repentance and Faith which are of the Essence of the Covenant are alwayes required VIII In the Kingdome