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Instrument of the State
 AMERICAN MUSICSPHERES
Series Editor Mark Slobin
Fiddler on the Move Exploring the
Klezmer World
Mark Slobin
The Lord’s Song in a Strange Land Music and Identity in Contemporary Jewish
Worship
Jeffrey A. Summit
Lydia Mendoza’s Life in Music
Yolanda Broyles-González
Four Parts, No Waiting
A Social History of American Barbershop Harmony
Gage Averill
Louisiana Hayride
Radio and Roots Music Along the Red River
Tracey E. W. Laird
Balkan Fascination
Creating an Alternative Music Culture in America
Mirjana Laušević
Polkabilly
How the Goose Island Ramblers Redefined American Folk Music
James P. Leary
Cajun Breakdown
The Emergence of an American-Made Music
Ryan André Brasseaux
Claiming Diaspora
Music, Transnationalism, and Cultural Politics in Asian/Chinese America
Su Zheng
Bright Star of the West Joe Heaney, Irish Song-Man
Sean Williams and Lillis Ó Laire
Romani Routes
Cultural Politics and Balkan Music in Diaspora
Carol Silverman
Voices from the Canefields Folksongs from Japanese Immigrant Workers in Hawai‘i
Franklin Odo
Greeted with Smiles Bukharian Jewish Music and Musicians
in New York
Evan Rapport
Resounding Afro Asia Interracial Music and the Politics of Collaboration
Tamara Roberts
Singing God’s Words
The Performance of Biblical Chant in Contemporary Judaism
Jeffrey Summit
Cajun Breakdown
The Emergence of an American-Made Music
Ryan Andre Brasseaux
Jump Up!
Caribbean Carnival Music in New York
Ray Allen
Capital Bluegrass
Hillbilly Music Meets Washington, DC
Kip Lornell
Sound Relations
Native Ways of Doing Music History in Alaska
Jessica Bissett Perea
Instrument of the State
A Century of Music in Louisiana’s Angola Prison
Benjamin J. Harbert
 Instrument of the State
A Century of Music in Louisiana’s Angola Prison
BENJAMIN J. HARBERT
 Oxford University Press is a department of the University of Oxford. It furthers the
University’s objective of excellence in research, scholarship, and education by publishing
worldwide. Oxford is a registered trade mark of Oxford University Press in the UK and
certain other countries.
Published in the United States of America by Oxford University Press
198 Madison Avenue, New York, NY 10016, United States of America.
© Oxford University Press 2023
All rights reserved. No part of this publication may be reproduced, stored in a retrieval
system, or transmitted, in any form or by any means, without the prior permission in
writing of Oxford University Press, or as expressly permitted by law, by license, or under
terms agreed with the appropriate reproduction rights organization. Inquiries concerning
reproduction outside the scope of the above should be sent to the Rights Department,
Oxford University Press, at the address above.

You must not circulate this work in any other form and you must impose this same
condition on any acquirer.
Library of Congress Cataloging-in-Publication Data
Names: Harbert, Benjamin J., author.
Title: Instrument of the state : a century of music in Louisiana’s Angola prison / Benjamin J.
Harbert.
Description: [1.] | New York : Oxford University Press, 2023. | Series: American
musicspheres series |
Includes bibliographical references and index.
Identifiers: LCCN 2022060595 (print) | LCCN 2022060596 (ebook) | ISBN 9780197517512
(paperback) |
ISBN 9780197517505 (hardback) | ISBN 9780197517536 (epub) | ISBN 9780197517543
Subjects: LCSH: Music in prisons—Louisiana—Angola. |
Prisoners—Louisiana—Angola—Social conditions. | Louisiana State Penitentiary—History.
Classification: LCC ML3920 .H33 2023 (print) | LCC ML3920 (ebook) |
DDC 365/.668—dc23/eng/20221219
LC record available at https://lccn.loc.gov/2022060595
LC ebook record available at https://lccn.loc.gov/2022060596
DOI: 10.1093/oso/9780197517505.001.0001
 Contents

List of Figures
Forewords by Calvin Lewis, Myron Hodges, and Wayne Kramer
Acknowledgments
Note to the Reader
About the Companion Website

Introduction
The Book as a Multimovement Musical Piece
Uncovering Histories
The Musicality of Prison
A Brief Overview of Louisiana Behind Bars
1. Astonishment
Models: Angola’s Preprison Polyphony
Outlawry | Out-of-Law
Penance | Penitentiary
Slavery | Plantation
Imagining Folklore in the Convict-Lease System
The Astonishing Polyphony of State Control
Enter Lomax and Lead Belly
Curating “Prison Music”
Conclusion
2. Association
Thinking Beyond the Individual
Carceral Associationalism
Songs of the Gunmen
Finding Swing in a Prison Newsmagazine
A Sudden Call for Attention
Hillbilly to Jazz in Camp E
 The Rhythm Makers of Camp A
The All-Stars Start in Camp H-2
Minstrelsy to Jazz with the Nic Nacs in Camp A
The Nic Nacs Occupy the New Prison
The Warden’s Band
Listening to Jazz in Prison
3. Politics
Singing Out-of-Law
Outlawry of the Field
Music of Outlawry
Associations/Cliques and By-Laws/Muscle
The New Feel
Freedom in a New Unity
Transforming the Listenership
Adding Rhythm to the Concept
The Long Arm of the Band Room
The New Nic Nacs
Coda
4. Surfaces
War Zone
The Rodeo Surface Redraws Boundaries
The Westernaires 1.0
The Westernaires 2.0
Silencing the Black Panthers
Free-World Surfacework
The Demise of the Westernaires
Banquets
Sublime Surfaces
Lingering Surfaces
5. Inflection
The Promise of Otis Neal
Uneven Reforms of the Field
Time Factor
Def Posse
 Megasound
Big River Band
Gospel Melodies
Conclusion
6. Recapitulation
Inflection by Statute
Strapped Rodeo Surfaces
Transposed Secular Banquet Surface
Hostile Takeover
Banjo Scars
Playing Politics
Association for Rights
Property
Assembly
Mobility
Astonishing Call of the Canaries
Lead Belly Remembered
A Radical Revision of an Old Metaphor

Notes
References
Index
 Figures

1.1. Angola landing on the Mississippi River, ca. 1900–1910

1.2. Picking cotton, Angola State Farm, 1901
1.3. Map of Angola Camps (illustration by William Livingston)
1.4. Quarters A, Angola State Farm, 1901
1.5. “Fun in levee camp, Atchafalaya River”
1.6. Stills from “Leadbelly,” in March of Time
2.1. Men singing for Harry Oster
2.2. A trusty guard on duty, 1955
2.3. White jazz orchestra rehearsing in Camp E
2.4. Outdoor festival performance
2.5. 1940s Camp A Minstrel Troupe
2.6. The new main prison, 1955
2.7. Voting for Inmate Council in the main prison, 1955
3.1. Transcription of “Rumor Enough,” sung by Charles Neville
3.2. Transcription of “Tone the Bell,” sung by Charles Neville
3.3. Horizontal and vertical illustrations of music
3.4. The major (Ionian) and the Lydian scales
4.1. The Westernaires at the 1968 rodeo
4.2. Westernaires playing an outside show
4.3. The Scientists of Soul perform in front of the Big Stripe Band Ro
om, 1976
5.1. Otis Neal, left, 1978
5.2. Fieldworkers after the decommissioning of the sugar mill, ca. 19
89
5.3. Photos from a 1983 banquet
6.1. Filming Follow Me Down with the Pure Heart Messengers, 2009
6.2. Larry Wilkerson and Myron Hodges perform outside the Ranch
House, 2013
6.3. Guts and Glory Band performing in the crow’s nest, 2013
6.4. Dancing to the Jazzmen at the music stage outside the rodeo ri
ng, 2013
6.5. William Hall in his woodshop in the recreation building, 2013
6.6. John Henry Taylor singing on the perimeter of the main prison,
2009
6.7. Mickey Lanerie and Laird Veillon in the band room at the main p
rison, 2008
 Forewords

People on the outside say we are “scums of the earth.” Others treat
us like we are just a number. And yet, we are human beings,
musicians with gifts that will never be confined. When I was first
introduced to Benjamin J. Harbert, I thought he was just another
free person that would come in, take pictures, and tell us what he
wanted—and that we would never hear from him again. But he
continued his communication with the musicians and continued to
come back. Harbert is not just an author/filmmaker or music
scholar/educator. In our eyes, he’s a person that incarcerated
musicians in Louisiana prisons can call a friend. Harbert allowed the
men and women to share their musical experiences without dictating
our words, as other authors and film directors have done. He was
genuine and down-to-earth.
Harbert not only interviewed those of us in the music fraternity,
but he also researched books, magazines, and newspapers and
spoke with historic legends who had been incarcerated. He did this
to fully understand what it means to be a musician while
incarcerated. He cared about our stories. Instrument of the State
covers present musicians and the legends that paved the way for
today’s musicians. Harbert researched all the different entities that
made Angola what it is today, from administration, government,
wardens, floods, legislations, movies, documentaries, and the
legendary musicians incarcerated at Angola. The author covered it
all, and I am amazed by his research.
As a musician, I know that this is a community where the past
means so much. At Angola, someone will always speak of earlier
bands and musicians and ask to hear the music from the bands that
made an impact in the past. You need to know the history of the
past musicians because you want to continue that legacy.
 By educating me about the history of music here at Angola, this
book allows me to better pave the way for up-and-coming musicians
and bands at the prison. Hopefully, new arrivals will be inspired to
become part of a legendary music scene during their incarceration.
Reading Instrument of the State has inspired me to work harder to
keep the musical legacy alive here. This is why we care about legacy
—we are caring human beings.

Calvin Lewis, drummer for the Angola Jazzmen Band

Angola, LA
April 2022

I want to say how deeply honored I am to be a part of Instrument of

the State. Words cannot express the debt of my appreciation to the
author for being so intrigued with Angola’s music culture and
investing so much of himself through years of research and hard
work. The book highlights a prison music culture that exists in no
other prison in the nation.
For prisoners in other parts of the country, I imagine that the
notion of a convicted felon, especially a lifer, privileged with so much
liberty to play music would be inconceivable. Nonetheless, this level
of performance is managed and produced by the inmates
themselves. Here, an inmate band can be commissioned to play for
events ranging from interinstitutional banquets to festival fairs
throughout Louisiana. Instrument of the State details how musicians
of Angola at times seem to possess an uncanny ability to take even
the most unlikely mixture of people, and unify them with music.
Having been incarcerated for over thirty-eight years, I’ve spent
much of my time playing music for various events inside and outside
of Angola. Some people (or fans) whom I’ve met along the way
travel long distances to hear me play or see a particular Angola
band, purchase a band T-shirt, have it autographed by certain band
members, and appreciate a rare personal encounter with those of us
behind the music.
Instrument of the State is like no other book I’ve read about
Angola because it doesn’t stereotype its subjects. Instead, it focuses
on the musical history and the endeavors of men serving time, those
of us who seek to achieve a sense of purpose, meaning, peace, and
normalcy in our lives, using our musical abilities to captivate the
hearts and minds of our audiences and our keepers. In this way, we
transcend the social boundaries of prison itself. This book is a true
testament to the ability of the human spirit to thrive, even under the
worst circumstances.

Myron Hodges, guitarist for Angola Big River Band

Angola, LA
April 2022
The Framers started out with a truly revolutionary idea: democracy,
“with liberty and justice for all.” A grand reach, no doubt about it. To
date, though, the in-real-life application of this aspirational principle
has fallen woefully short. As it stands, “all” turns out to mean white,
male, middle class (or above), and decidedly heterosexual. You’re
not “all” if you’re anything other than white and are of limited
economic means. Nowhere is this reality more apparent in America’s
jails and prisons.
Today, over two million of our fellows—men, women, and children
—are incarcerated. Let that sink in. The United States of America
has more American citizens locked up today than any country in the
history of the world, most of whom are part of the aforementioned
not all group. That we had outlawed slavery via the Thirteenth
Amendment to the US Constitution “except for the punishment of
crime” explicitly represents a degree of deliberate human suffering
and cruelty that is as vicious as is possible to imagine.
Instrument of the State chronicles this derangement using stories
of people going as far back as 1699 when Louisiana was still a
French colony. Harbert documents stories of prison sentences served
in the American South, namely Louisiana State Penitentiary, Angola.
This history is not only rich and complex, it is often incredibly cruel
yet tempered with life-affirming music made by people who were
forced to endure disproportionately heavy sentencing inside
profoundly corrupt institutions. It’s a mouthful, I know, but this is
not a simple account of one man’s struggle. These are centuries of
inequity.
Instrument of the State is a deeply and accurately researched
work. Harbert reconstructs the events and abuses that grew out of
the “convict leasing” system in American corrections. From the
founding of the penal system through the decades, up to and
including today, this book is a journey worth taking. You will
experience it through the lens of musicians who lived and expressed
it. From the early deprivations up through the time of Alan Lomax
and Lead Belly to today, music serves as a salve and a rejuvenator
for us all—and even more poignantly for those who were locked up.
Prisoners found release and hope in the music they could create
and share in prison. This may be the most revolutionary, life-
affirming act ever to grace humanity. A tradition born in pain and
cruelty that has been forged into a powerful transformative force is
an exceptional American undertaking. Here, you will feel that walk to
freedom. It reads like fiction, but it’s not. This is the real deal and
more inspiring than you could have dreamed.
Author Benjamin J. Harbert has done this country a great service.
Instrument of the State is a major work of social, cultural, and
academic accomplishment. It’s a story that should be required
reading for every student in America and every musician as well. It
shows us who we are at our worst and what we’re capable of at our
best, reminding us that America’s prisons are an abomination of
justice and that the people who have populated them over history
have discovered, through the art form of music, a path to
unadulterated transcendence.

Wayne Kramer, cofounder of Jail Guitar Doors USA and guitarist for
the MC5
Los Angeles, CA
July 2022
Another random document with
no related content on Scribd:
so mad, as not to choose to yield obedience rather to them who
can remit and retain their sins, than to the powerfulest kings.
Nor yet on the other side is it to be imagined, that remission of
sins is nothing else but an exemption from ecclesiastical
punishments. For what evil hath excommunication in it, beside
the eternal pains which are consequent to it? Or what benefit is
to be received into the Church, if there were salvation out of it?
We must therefore hold, that pastors have power truly and
absolutely to forgive sins; but to the penitent: and to retain
them; but of the impenitent. But while men think that to repent,
is nothing else, but that every one condemn his actions and
change those counsels which to himself seem sinful and
blameable; there is an opinion risen, that there may be
repentance before any confession of sins to men, and that
repentance is not an effect, but a cause of confession. And
thence the difficulty of those, who say that the sins of the
penitent are already forgiven in baptism, and theirs who repent
not, cannot be forgiven at all, is against Scripture, and contrary
to the words of Christ, whose soever sins ye remit, &c. We must
therefore, to resolve this difficulty, know in the first place, that a
true acknowledgment of sin is repentance. For he that knows he
hath sinned, knows he hath erred; but to will an error, is
impossible; therefore he that knows he hath sinned, wishes he
had not done it; which is to repent. Further, where it may be
doubtful whether that which is done be a sin or not, we must
consider, that repentance doth not precede confession of sins,
but is subsequent to it: for there is no repentance but of sins
acknowledged. The penitent therefore must both acknowledge
the fact, and know it to be a sin, that is to say, against the law.
If a man therefore think, that what he hath done is not against
the law, it is impossible he should repent of it. Before repentance
therefore, it is necessary there be an application of the facts
unto the law. But it is in vain to apply the facts unto the law
without an interpreter: for not the words of the law, but the
sentence of the law-giver is the rule of men’s actions. But surely
either one man, or some men are the interpreters of the law; for
every man is not judge of his own fact, whether it be a sin or
not. Wherefore the fact, of which we doubt whether it be a sin
or not, must be unfolded before some man or men; and the
doing of this is confession. Now when the interpreter of the law
hath judged the fact to be a sin, if the sinner submit to his
judgment and resolve with himself not to do so any more, it is
repentance; and thus, either it is not true repentance, or else it
is not antecedent, but subsequent to confession. These things
being thus explained, it is not hard to understand what kind of
power that of binding and loosing is. For seeing in remission of
sins there are two things considerable; one, the judgment or
condemnation whereby the fact is judged to be a sin; the other,
when the party condemned does acquiesce and obey the
sentence, that is to say, repents, the remission of the sin; or, if
he repent not, the retention: the first of these, that is to say, the
judging whether it be a sin or not, belongs to the interpreter of
the law, that is, the sovereign judge; the second, namely,
remission or retention of the sin, to the pastor; and it is that,
concerning which the power of binding and loosing is
conversant. And that this was the true meaning of our Saviour
Christ in the institution of the same power, is apparent in Matth.
xviii. 15-18, thus. He there speaking to his disciples, says: If thy
brother sin against thee, go and tell him his fault between him
and thee alone. Where we must observe by the way, that if thy
brother sin against thee, is the same with, if he do thee injury;
and therefore Christ spake of those matters which belonged to
the civil tribunal. He adds; if he hear thee not, (that is to say, if
he deny that he hath done it, or if having confessed the fact, he
denies it to be unjustly done), take with thee yet one or two;
and if he refuse to hear them, tell it to the Church. But why to
the Church, except that she might judge whether it were a sin or
not? But if he refuse to hear the Church; that is, if he do not
submit to the Church’s sentence, but shall maintain that to be no
sin, which she judges to be a sin; that is to say, if he repent not;
(for certain it is, that no man repents himself of the action which
he conceives not to be a sin); he saith not, Tell it to the apostles;
that we might know that the definitive sentence in the question,
whether it were a sin or not, was not left unto them; but to the
Church. But let him be unto thee, says he, as an heathen, or
publican; that is, as one out of the Church, as one that is not
baptized, that is to say, as one whose sins are retained. For all
Christians were baptized into remission of sins. But because it
might have been demanded, who it was that had so great a
power, as that of withholding the benefit of baptism from the
impenitent; Christ shows that the same persons, to whom he
had given authority to baptize the penitent into the remission of
sins, and to make them of heathen men Christians, had also
authority to retain their sins who by the Church should be
adjudged to be impenitent, and to make them of Christian men
heathens: and therefore presently subjoins: Verily I say unto
you, whose soever sins ye shall bind upon earth, they shall be
bound also in heaven; and whose soever sins ye shall loose upon
earth, they shall be loosed also in heaven. Whence we may
understand, that the power of binding and loosing, or of
remitting and retaining of sins, which is called in another place
the power of the keys, is not different from the power given in
another place in these words (Matth. xxviii. 19): Go, and teach
all nations, baptizing them in the name of the Father, and of the
Son, and of the Holy Ghost. And even as the pastors cannot
refuse to baptize him whom the Church judges worthy, so
neither can they retain his sins whom the Church holds fitting to
be absolved, nor yet remit his sins whom the Church
pronounceth disobedient. And it is the Church’s part to judge of
the sin, the pastor’s to cast out or to receive into the Church
those that are judged. Thus St. Paul to the Church of Corinth (1
Cor. v. 12): Do not ye judge, saith he, of those that are within?
Yet he himself pronounced the sentence of excommunication
against the incestuous person. I indeed, saith he (verse 3), as
absent in body, but present in Spirit, &c.
What 26. The act of retaining sins is that which is
excommunica called by the Church excommunication, and by
tion is, and St. Paul delivering over to Satan. The word
 on whom it excommunication sounding the same with
cannot pass. ἀποσυάγωγον poiein], casting out of the
synagogue, seems to be borrowed from the Mosaical law;
wherein they who were by the priest adjudged leprous, were
commanded (Levit. xiii. 46) to be kept apart out of the camp,
until by the judgment of the priest they were again pronounced
clean, and by certain rites, among which the washing of the
body was one, were purified. From hence in process of time it
become a custom of the Jews, not to receive those who passed
from Gentilism to Judaism, supposing them to be unclean, unless
they were first washed; and those who dissented from the
doctrine of the synagogue, they cast out of the synagogue. By
resemblance of this custom, those that came to Christianity,
whether they were Jews or Gentiles, were not received into the
Church without baptism; and those that dissented from the
Church, were deprived of the Church’s communion. Now, they
were therefore said to be delivered over to Satan, because all
that was out of the Church, was comprehended within his
kingdom. The end of this kind of discipline was, that being
destitute for a time of the grace and spiritual privileges of the
Church, they might be humbled to salvation; but the effect in
regard of secular matters, that being excommunicated, they
should not only be prohibited all congregations or churches, and
the participation of the mysteries, but as being contagious they
should be avoided by all other Christians, even more than
heathen. For the apostle allowed to accompany with heathen;
but with these, not so much as to eat (1 Cor. v. 10-11). Seeing
then the effect of excommunication is such, it is manifest, in the
first place, that a Christian city cannot be excommunicated. For a
Christian city is a Christian Church, (as hath been declared
above, in art. 21), and of the same extension; but a Church
cannot be excommunicated. For either she must excommunicate
herself, which is impossible; or she must be excommunicated by
some other Church; and this, either universal or particular. But
seeing an universal Church is no person, (as hath been proved in
art. 22), and therefore neither acts nor does any thing, it cannot
excommunicate any man; and a particular Church by
excommunicating another Church, doth nothing. For where there
is not one common congregation, there cannot be any
excommunication. Neither if some one Church (suppose that of
Jerusalem), should have excommunicated another, (suppose that
of Rome), would it any more have excommunicated this, than
herself: for he that deprives another of his communion, deprives
himself also of the communion of that other. Secondly, no man
can excommunicate the subjects of any absolute government all
at once, or forbid them the use of their temples or their public
worship of God. For they cannot be excommunicated by a
Church, which themselves do constitute. For if they could, there
would not only not remain a Church, but not so much as a
commonweal, and they would be dissolved of themselves; and
this were not to be excommunicated or prohibited. But if they be
excommunicated by some other Church, that Church is to
esteem them as heathen. But no Christian Church, by the
doctrine of Christ, can forbid the heathen to gather together and
communicate among themselves, as it shall seem good to their
cities; especially if they meet to worship Christ, although it be
done in a singular custom and manner: therefore also not the
excommunicated, who are to be dealt with as heathen. Thirdly, a
prince who hath the sovereign power, cannot be
excommunicated. For by the doctrine of Christ, neither one nor
many subjects together can interdict their prince any public or
private places, or deny him entrance into any assembly
whatsoever, or prohibit him the doing of what he will with his
own jurisdiction. For it is treason among all cities, for any one or
many subjects jointly to arrogate to themselves any authority
over the whole city. But they who arrogate to themselves an
authority over him who hath the supreme power of the city, do
arrogate the same authority over the city itself. Besides, a
sovereign prince, if he be a Christian, hath this further
advantage; that the city whose will is contained in his, is that
very thing which we call a Church. The Church therefore
excommunicates no man, but whom it excommunicates by the
authority of the prince. But the prince excommunicates not
himself; his subjects therefore cannot do it. It may be indeed,
that an assembly of rebellious citizens or traitors may pronounce
the sentence of excommunication against their prince; but not
by right. Much less can one prince be excommunicated by
another; for this would prove not an excommunication, but a
provocation to war by the way of affront. For since that is not
one Church, which is made up of citizens belonging to two
absolute cities, for want of power of lawfully assembling them,
(as hath been declared before, in art. 22); they who are of one
Church are not bound to obey another, and therefore cannot be
excommunicated for their disobedience. Now, what some may
say, that princes, seeing they are members of the universal
Church, may also by the authority of the universal Church be
excommunicated, signifies nothing: because the universal
Church, (as hath been showed in art. 22), is not one person, of
whom it may be said that she acted, decreed, determined,
excommunicated, absolved, and the like personal attributes;
neither hath she any governor upon earth, at whose command
she may assemble and deliberate. For to be guide of the
universal Church, and to have the power of assembling her, is
the same thing as to be governor and lord over all the Christians
in the world; which is granted to none, but God only.
The 27. It hath been showed above in art. 18, that
interpretatio the authority of interpreting the Holy Scriptures
n of Scripture consisted not in this, that the interpreter might
depends on
the authority without punishment expound and explicate his
of the city. sentence and opinion taken thence unto others,
either by writing or by his own voice; but that
others have not a right to do or teach aught contrary to his
sentence; insomuch as the interpretation we speak of, is the
same with the power of defining in all manner of controversies
to be determined by sacred Scriptures. Now we must show that
that power belongs to each Church; and depends on his or their
authority who have the supreme command, provided that they
be Christians. For if it depend not on the civil authority, it must
either depend on the opinion of each private subject, or some
foreign authority. But among other reasons, the inconveniences
that must follow private opinions, cannot suffer its dependance
on them. Of which this is the chief; that not only all civil
obedience would be taken away (contrary to Christ’s precept);
but all human society and peace would be dissolved (contrary to
the laws of nature). For seeing every man is his own interpreter
of Scripture, that is to say, since every man makes himself judge
of what is pleasing and displeasing unto God; they cannot obey
their princes, before that they have judged whether their
commands be conformable to the word of God, or not. And thus
either they obey not, or they obey for their own opinion’s sake;
that is to say, they obey themselves, not their sovereign; civil
obedience therefore is lost. Again, when every man follows his
own opinion, it is necessary that the controversies which rise
among them, should become innumerable and indeterminable;
whence there will breed among men, who by their own natural
inclinations do account all dissensions an affront, first hatred,
then brawls and wars; and thus all manner of peace and society
would vanish. We have furthermore for an example, that which
God under the old law required to be observed concerning the
book of the law; namely, that it should be transcribed and
publicly used; and he would have it to be the canon of divine
doctrine, but the controversies about it not to be determined by
private persons, but only by the priests. Lastly, it is our Saviour’s
precept, that if there be any matter of offence between private
persons, they should hear the Church. Wherefore it is the
Church’s duty to define controversies; it therefore belongs not to
private men, but to the Church to interpret Scriptures. But that
we may know that the authority of interpreting God’s Word, that
is to say, of determining all questions concerning God and
religion, belongs not to any foreign person whatsoever; we must
consider, first, what weight such a power has in the minds of the
citizens, and their actions. For no man can be ignorant that the
voluntary actions of men, by a natural necessity, do follow those
opinions which they have concerning good and evil, reward and
punishment. Whence it happens, that necessarily they would
choose rather to obey those, by whose judgment they believe
that they shall be eternally happy or miserable. Now, by whose
judgment it is appointed what doctrines are necessary to
salvation, by their judgment do men expect their eternal bliss or
perdition; they will therefore yield them obedience in all things.
Which being thus, most manifest it is, that those subjects, who
believe themselves bound to acquiesce to a foreign authority in
those doctrines which are necessary to salvation, do not per se
constitute a city, but are the subjects of that foreign power. Nor
therefore, although some sovereign prince should by writing
grant such an authority to any other, yet so as he would be
understood to have retained the civil power in his own hands,
shall such a writing be valid, or transfer aught necessary for the
retaining or good administration of his command. For by chap. II.
art. 4, no man is said to transfer his right, unless he give some
proper sign, declaring his will to transfer it. But he who hath
openly declared his will to keep his sovereignty, cannot have
given a sufficient sign of transferring the means necessary for
the keeping it. This kind of writing therefore will not be a sign of
will, but of ignorance in the contractors. We must consider next,
how absurd it is for a city or sovereign to commit the ruling of
his subjects’ consciences to an enemy; for they are, as hath
been showed above in chap. V. art. 6, in an hostile state,
whosoever have not joined themselves into the unity of one
person. Nor contradicts it this truth, that they do not always
fight: for truces are made between enemies. It is sufficient for
an hostile mind, that there is suspicion; that the frontiers of
cities, kingdoms, empires, strengthened with garrisons, do with a
fighting posture and countenance, though they strike not, yet as
enemies mutually behold each other. Lastly, how unequal is it to
demand that, which by the very reason of your demand you
confess to be the right of another. I am the interpreter of
Scriptures to you, who are the subject of another state. Why? By
what covenants passed between you and me? By divine
authority. Whence known? Out of holy Scripture: behold the
book, read it. In vain, unless I may also interpret the same for
myself. That interpretation therefore doth by right belong to me,
and the rest of my private fellow-subjects; which we both deny.
It remains therefore that in all Christian Churches, that is to say,
in all Christian cities, the interpretation of sacred Scripture, that
is to say, the right of determining all controversies, depends on
and derives from the authority of that man or council, which
hath the sovereign power of the city.
A Christian 28. Now because there are two kinds of
city must controversies: the one about spiritual matters,
interpret that is to say, questions of faith, the truth
Scriptures by
clergymen. whereof cannot be searched into by natural
reason; such are the questions concerning the
nature and office of Christ, of rewards and punishments to
come, of the sacraments, of outward worship, and the like: the
other, about questions of human science, whose truth is sought
out by natural reason and syllogisms, drawn from the covenants
of men, and definitions, that is to say, significations received by
use and common consent of words; such as are all questions of
right and philosophy; for example, when in matter of right it is
questioned, whether there be a promise and covenant, or not,
that is nothing else but to demand whether such words, spoken
in such a manner, be by common use and consent of the
subjects a promise or covenant; which if they be so called, then
it is true that a contract is made; if not, then it is false: that truth
therefore depends on the compacts and consents of men. In like
manner, when it is demanded in philosophy, whether the same
thing may entirely be in divers places at once; the determination
of the question depends on the knowledge of the common
consent of men, about the signification of the word entire. For if
men, when they say a thing is entirely somewhere, do signify by
common consent that they understand nothing of the same to
be elsewhere; it is false that the same thing is in divers places at
once. That truth therefore depends on the consents of men, and
by the same reason, in all other questions concerning right and
philosophy. And they who do judge that anything can be
determined, contrary to this common consent of men concerning
the appellations of things, out of obscure places of Scripture; do
also judge that the use of speech, and at once all human society,
is to be taken away. For he who hath sold a whole field, will say
he meant one whole ridge; and will retain the rest as unsold.
Nay, they take away reason itself; which is nothing else but a
searching out of the truth made by such consent. This kind of
questions, therefore, need not be determined by the city by way
of interpretation of Scriptures; for they belong not to God’s
Word, in that sense wherein the Word of God is taken for the
Word concerning God; that is to say, for the doctrine of the
gospel. Neither is he who hath the sovereign power in the
Church, obliged to employ any ecclesiastical doctors for the
judging of any such kind of matters as these. But for the
deciding of questions of faith, that is to say, concerning God,
which transcend human capacity, we stand in need of a divine
blessing, (that we may not be deceived at least in necessary
points), to be derived from Christ himself by the imposition of
hands. For, seeing to the end we may attain to eternal salvation
we are obliged to a supernatural doctrine, and which therefore it
is impossible for us to understand; to be left so destitute as that
we can be deceived in necessary points, is repugnant to equity.
This infallibility our Saviour Christ promised (in those things
which are necessary to salvation) to his apostles until the day of
judgment; that is to say, to the apostles, and pastors succeeding
the apostles, who were to be consecrated by the imposition of
hands. He therefore, who hath the sovereign power in the city, is
obliged as a Christian, where there is any question concerning
the mysteries of faith, to interpret the Holy Scriptures by
clergymen lawfully ordained. And thus in Christian cities, the
judgment both of spiritual and temporal matters belongs unto
the civil authority. And that man or council who hath the
supreme power, is head both of the city and of the Church; for a
Church and a Christian city is but one thing.
 CHAPTER XVIII.

CONCERNING THOSE THINGS WHICH ARE

NECESSARY FOR
OUR ENTRANCE INTO THE KINGDOM OF HEAVEN.
1. The difficulty propounded concerning the repugnancy of obeying God and
men, is to be removed by the distinctions between the points necessary
and not necessary to salvation. 2. All things necessary to salvation, are
contained in faith and obedience. 3. What kind of obedience that is,
which is required of us. 4. What faith is, and how distinguished from
profession, from science, from opinion. 5. What it is to believe in Christ.
6. That that article alone, that Jesus is the Christ, is necessary to
salvation; is proved from the scope of the evangelists. 7. From the
preachings of the apostles. 8. From the easiness of Christian religion. 9.
From this also, that it is the foundation of faith. 10. From the most
evident words of Christ and his apostles. 11. In that article is contained
the faith of the Old Testament. 12. How faith and obedience concur to
salvation. 13. In a Christian city, there is no contradiction between the
commands of God and of the city. 14. The doctrines which this day are
controverted about religion, do for the most part relate to the right of
dominion.

The difficulty 1. It was ever granted, that all authority in

propounded secular matters derived from him who had the
concerning sovereign power, whether he were one man or
the
repugnance an assembly of men. That the same in spiritual
of obeying matters depended on the authority of the
God and men, Church, is manifest by the lastly foregoing
is to be proofs; and besides by this, that all Christian
removed by cities are Churches endued with this kind of
the
distinction authority. From whence a man, though but dull
between the of apprehension, may collect, that in a Christian
points city, that is to say, in a city whose sovereignty
 necessary, belongs to a Christian prince or council, all
and not power, as well spiritual as secular, is united
necessary to
salvation.
under Christ, and therefore it is to be obeyed in
all things. But on the other side, because we
must rather obey God than men, there is a difficulty risen, how
obedience may safely be yielded to them, if at any time
somewhat should be commanded by them to be done which
Christ hath prohibited. The reason of this difficulty is, that seeing
God no longer speaks to us by Christ and his prophets in open
voice, but by the holy Scriptures, which by divers men are
diversely understood; they know indeed what princes and a
congregated Church do command; but whether that which they
do command, be contrary to the word of God or not, this they
know not; but with a wavering obedience between the
punishments of temporal and spiritual death, as it were sailing
between Scylla and Charybdis, they often run themselves upon
both. But they who rightly distinguish between the things
necessary to salvation, and those which are not necessary, can
have none of this kind of doubt. For if the command of the
prince or city be such, that he can obey it without hazard of his
eternal salvation, it is unjust not to obey them; and the apostle’s
precepts take place (Col. iii. 20-22): Children obey your parents
in all things: servants in all things obey your masters according
to the flesh. And the command of Christ (Matth. xxiii. 2-3): The
Scribes and Pharisees sit in Moses’ chair; all things therefore
whatsoever they command you, that observe and do. On the
contrary, if they command us to do those things which are
punished with eternal death, it were madness not rather to
choose to die a natural death, than by obeying to die eternally:
and then comes in that which Christ says (Matth. x. 28): Fear
not them who kill the body, but cannot kill the soul. We must
see, therefore, what all those things are, which are necessary to
salvation.
All things 2. Now all things necessary to salvation are
necessary to comprehended in two virtues, faith and
salvation, are obedience. The latter of these, if it could be
 contained in perfect, would alone suffice to preserve us from
faith and damnation; but because we have all of us been
obedience.
long since guilty of disobedience against God in
Adam, and besides we ourselves have since actually sinned,
obedience is not sufficient without remission of sins. But this,
together with our entrance into the kingdom of heaven, is the
reward of faith; nothing else is requisite to salvation. For the
kingdom of heaven is shut to none but sinners, that is to say,
those who have not performed due obedience to the laws; and
not to those neither, if they believe the necessary articles of the
Christian faith. Now, if we shall know in what points obedience
doth consist, and which are the necessary articles of the
Christian faith; it will at once be manifest what we must do, and
what abstain from, at the command of cities and of princes.
What kind of 3. But by obedience in this place is signified
obedience not the fact, but the will and desire wherewith
that is, which we purpose, and endeavour as much as we can,
is required of
us. to obey for the future. In which sense the word
obedience is equivalent to repentance; for the
virtue of repentance consists not in the sorrow which
accompanies the remembrance of sin; but in our conversion into
the way, and full purpose to sin 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 moral law; which
consists (as hath been showed above in chap. III.) in the
prohibition of pride, ingratitude, contumely, inhumanity, cruelty,
injury, and the like offences, whereby our neighbours are
prejudiced; therefore also love, or charity, is equivalent to the
word obedience. Justice, also, which is a constant will of giving
to every man his due, is equivalent with it. But that faith and
repentance are sufficient for salvation, is manifest by the
covenant itself of baptism. For they who were by Peter converted
on the day of Pentecost, demanding him, what they should do:
he answered (Acts ii. 38): Repent and be baptized every one of
you, in the name of Jesus, for the remission of your sins. There
was nothing therefore to be done for the obtaining of baptism,
that is to say, for to enter into the kingdom of God, but to repent
and believe in the name of Jesus; for the kingdom of heaven is
promised by the covenant which is made in baptism.
Furthermore, by the words of Christ, answering the lawyer who
asked him what he should do to inherit eternal life (Luke xviii.
20): Thou knowest the commandments: Thou shalt not kill, thou
shalt not commit adultery, &c.: which refer to obedience; and
(Mark x. 21): Sell all that thou hast, and come and follow me:
which relates to faith. And by that which is said: The just shall
live by faith; not every man, but the just; for justice is the same
disposition of will which repentance and obedience are. And by
the words of St. Mark (i. 15): The time is fulfilled, and the
kingdom of God is at hand; repent ye, and believe the gospel; by
which words is not obscurely signified, that there is no need of
other virtues for our entrance into the kingdom of God,
excepting those of repentance and faith. The obedience
therefore which is necessarily required to salvation, is nothing
else but the will or endeavour to obey; that is to say, of doing
according to the laws of God; that is, the moral laws, which are
the same to all men, and the civil laws; that is to say, the
commands of sovereigns in temporal matters, and the
ecclesiastical laws in spiritual. Which two kinds of laws are divers
in divers cities and Churches, and are known by their
promulgation and public sentences.
What faith is, 4. That we may understand what the Christian
and how faith is, we must define faith in general; and
distinguished distinguish it from those other acts of the mind,
from
profession, wherewith commonly it is confounded. The
from science, object of faith universally taken, namely, for that
and from which is believed, is evermore a proposition,
opinion. 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
diversely called. But we grant propositions sometimes, which
notwithstanding we receive not into our minds; and this either
for a time, to wit, so long, till by consideration of the
consequences we have well examined the truth of them, which
we call supposing; or also simply, as through fear of the laws,
which is to profess, or confess 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 yielding. Now the propositions which we receive for
truth, we always grant for some reasons of our own; and these
are derived either from the proposition itself, or from the person
propounding. They are derived from the proposition itself, by
calling to mind what things those words, which make up the
proposition, do by common consent usually signify. If so, then
the assent 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 seem to be
apprehended by us, then we are said to think. For example, if it
be propounded that two and three make five; and by calling to
mind, that the order of numeral words is so appointed by the
common consent of them who are of the same language with us,
(as it were, by a certain contract necessary for human society),
that five shall be the name of so many unities as are contained
in two and three taken together, a man assent 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
ourselves. For by whose will and rules of speaking the number ||
is called two, ||| is called three, and ||||| is called five; by their
will also it comes to pass that this proposition is true, two and
three taken together make 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 predicate,
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 ourselves by the very usurpation
of the words. Neither was it rashly nor unadvisedly said by Plato
of old, that knowledge was memory. But it happens sometimes,
that words although they have a certain and defined signification
by constitution, yet by vulgar use either to adorn or deceive,
they are so wrested from their own significations, that to
remember the conceptions for which they were first imposed on
things, is very hard, and not to be mastered but by a sharp
judgment and very great diligence. It happens too that there are
many words, which have no proper, determined, and everywhere
the same signification; and are understood not by their own, but
by virtue of other signs used 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 vain do we seek 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 think it sometimes true, and sometimes
false; either of which apart is called thinking, and also believing;
both together, doubting. But when our reasons, for which we
assent to some proposition, derive not from the proposition
itself, but from the person propounding, whom we esteem so
learned that he is not deceived, and we see no reason why he
should deceive us; our assent, because it grows not from any
confidence of our own, but from another man’s knowledge, is
called faith. And by the confidence of whom we do believe, we
are said to trust them, or to trust in them. By what hath been
said, the difference appears, first, between faith and profession;
for that is always joined with inward assent; this not always.
That is an inward persuasion of the mind, this an outward
obedience. Next, between faith and opinion; for this depends on
our own reason, that on the good esteem we have of another.
Lastly, between faith and knowledge; for this deliberately takes a
proposition broken and chewed; that swallows it down whole
and entire. The explication of words, whereby the matter
enquired after is propounded, is conducible to knowledge; nay,
the only way to know, is by definition. But this is prejudicial to
faith; for those things which exceed human capacity, and are
propounded to be believed, 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 natural reason, which
happens to a sick man, who will needs chew before he will
swallow his wholesome but bitter pills; whence it comes to pass,
that he presently brings them up again; which perhaps would
otherwise, if he had taken them well down, have proved his
remedy.
What it is to 5. We have seen therefore what it is to
believe in believe. But what is it to believe in Christ? Or
Christ. what proposition is that, which is the object of
our faith in Christ? For when we say, I believe in Christ, we
signify indeed whom, but not what we believe. Now, to believe
in Christ is nothing else but to believe that Jesus is the Christ,
namely, he who according to the prophecies of Moses and the
prophets of Israel, was to come into this world to institute the
kingdom of God. And this sufficiently appears out of the words of
Christ himself to Martha (John xi. 25-27): I am, saith he, the
resurrection and the life; he that believeth in me, though he
were dead, yet shall he live; and whosoever liveth and believeth
in me, shall never die. Believest thou this? She saith unto him,
yea, Lord, I believe that thou art the Christ the Son of God,
which should come into the world. In which words, we see that
the question, believest thou in me, is expounded by the answer,
thou art the Christ. To believe in Christ therefore is nothing else
but to believe Jesus himself, saying that he is the Christ.
That that 6. Faith and obedience both necessarily
article alone, concurring to salvation, what kind of obedience
that Jesus is that same is, and to whom due, hath been
the Christ, is
necessary to showed above in art. 3. But now we must
enquire what articles of faith are requisite. And I
 salvation, is say, that to a Christian[21] there is no other
proved out of article of faith requisite as necessary to
the scope of
the
salvation, but only this, that Jesus is the Christ.
evangelists. But we must distinguish, as we have already
done before in art. 4, between 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 laws. But we enquire not now what obedience, but
what faith is necessary to salvation. And this is proved, first, out
of the scope of the Evangelists, which was, by the description of
our Saviour’s life, to establish this one article: and we shall know
that such was the scope and counsel of the Evangelists, if we
observe but the history itself. St. Matthew (chap. i.), beginning at
his genealogy, shows that Jesus was of the lineage of David,
born of a virgin: chap, ii., that he was adored by the wise men as
king of the Jews; that Herod for the same cause sought to slay
him: chap. iii., iv., that his kingdom was preached both by John
the Baptist and himself: chapters v. vi. vii., that he taught the
laws, not as the Scribes, but as one having authority: chapters
viii. ix., that he cured diseases miraculously: chap. x., that he
sent his apostles, the preachers of his kingdom, throughout all
the parts of Judea to proclaim his kingdom: chap. xi., that he
commanded the messengers, sent from John to enquire whether
he were the Christ or not, to tell him what they had seen,
namely, the miracles which were only compatible with Christ:
chap. xii., that he proved and declared his kingdom to the
Pharisees and others by arguments, parables, and signs; and the
following chapters to xxi., that he maintained himself to be the
Christ against the Pharisees: chap. xxi., that he was saluted with
the title of king, when he entered into Jerusalem: chaps. xxii.,
xxiii., xxiv., xxv., that he forewarned others of false Christs; and
that he showed in parables what manner of kingdom his should
be: chaps. xxvi. xxvii., that he was taken and accused for this
reason, because he said he was a king; and that a title was
written on his cross, this is Jesus the king of the Jews: lastly,
chap. xxviii., that after his resurrection, he told his apostles that
all power was given unto him both in heaven and in earth. All
which tends to this end; that we should believe Jesus to be the
Christ. Such therefore was the scope of St. Matthew in
describing his gospel. But such as his was, such also was the
rest of the Evangelists; which St. John sets down expressly in
the end of his gospel (John xx. 31): These things, saith he, are
written, that ye may know that Jesus is the Christ, the Son of the
living God.
By the 7. Secondly, this is proved by the preaching of
apostles’ the apostles. For they were the proclaimers of
sermons. his kingdom; neither did Christ send them to
preach aught but the kingdom of God (Luke ix. 2: Acts x. 42).
And what they did after Christ’s ascension, may be understood
by the accusation which was brought against them (Acts xvii. 6-
7): They drew Jason, saith St. Luke, and certain brethren unto
the rulers of the city, crying, these are the 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 Cæsar,
saying that there is another king, one Jesus. It appears also,
what the subject of the apostle’s sermon was, out of these
words (Acts xvii. 2-3): Opening and alleging 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.
By the 8. Thirdly, by the places, in which the easiness
easiness of of those things, which are required by Christ to
Christian the attaining of salvation, is declared. For if an
religion.
internal assent of the mind 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
diversely defined; there would be nothing more difficult than the
Christian religion. And how then would that be true (Matth. xi.
30): My yoke is easy and my burden light; and that (Matth. xviii.
6): little ones do believe in him; and that (1 Cor. i. 21): it pleased
God by the foolishness of preaching, to save those that believe?
Or how was the thief hanging on the cross sufficiently instructed
to salvation, the confession of whose faith was contained in
these words: Lord, remember me when thou comest into thy
kingdom? Or how could St. Paul himself, from an enemy, so soon
become a doctor of Christians?
By this, that 9. Fourthly, by this, that that article is the
it is the foundation of faith; neither rests it on any other
foundation of foundation. Matth. xxiv. 23, 24: If any man shall
faith.
say unto you, Lo here is Christ, or he is there;
believe it not. For there shall arise false Christs and false
prophets, and shall show great signs and wonders, &c. Whence
it follows, that for the faith’s sake which we have in this article,
we must not believe any signs and wonders. Gal. i. 8: Although
we or an angel from heaven, saith the apostle, should preach to
you any other gospel, than what we have preached; let him be
accursed. 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. 1 John iv. 1-2: Beloved, believe not every spirit, but try
the spirits whether they are of God; because many false
prophets are gone out into the world. Hereby know ye the spirit
of God; every spirit that confesseth Jesus Christ is come in the
flesh, is of God, &c. That article therefore is the measure of the
spirits, 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 follows not, that the same persons believed
that article for the doctor’s or the Church’s, but for Jesus’ own
sake. For that article was before the Christian Church, (Matth.
xvi. 18), although all the rest were after it; and the Church was
founded upon it, not it upon the Church. Besides, this article,
that Jesus is the Christ, is so fundamental, that all the rest are
by St. Paul (1 Cor. iii. 11-15) said to be built upon it: For other
foundation can no man lay, than that which is laid; which is
Jesus Christ; that is to say, that Jesus is the Christ. Now if any
man build upon this foundation, gold, silver, precious stones,
wood, hay, stubble; every man’s work shall be made manifest; if
any man’s work abide, which he hath built thereupon, he shall
receive a reward; if any man’s work shall be burnt, he shall
suffer loss, but he himself shall be saved. 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.
By the plain 10. Lastly, that this article alone is needful to
words of be inwardly believed, may be most evidently
Christ and his proved out of many places of holy Scripture, let
apostles.
who will be the interpreter. John v. 39: Search
the Scriptures; for in them ye think ye have eternal life; and they
are they which testify of me. 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 eternal king was to come in such a place,
that he was to be born of such parents, that he was to teach and
do such things whereby, as by certain signs, he was to be
known. All which testify this one thing; that Jesus who was so
born, and did teach and do such things, was the Christ. Other
faith then was not required to attain eternal life, besides this
article, John xi. 26: Whosoever liveth and believeth in me, shall
never die. But to believe in Jesus, as is there expressed, is the
same with believing that Jesus was the Christ. He therefore that
believes that, shall never die; and by consequence, that article
alone is necessary to salvation. John xx. 31: These are written,
that ye might believe that Jesus is the Christ, the Son of God;
and that believing, ye might have life through his name.
Wherefore he that believes thus, shall have eternal life; and
therefore needs no other faith. 1 John iv. 2: Every spirit, that
confesseth that Jesus Christ is come in the flesh, is of God. And
1 John v. 1: Whosoever believeth that Jesus is the Christ, is born
of God. And verse 5: Who is he that overcometh the world, but
he that believeth that Jesus is the Son of God? If therefore there
be no need to believe anything else, to the end a man may be of
God, born of God, and overcome the world, than that Jesus is
the Christ; that one article then is sufficient to salvation. Acts viii.
36-37: See, here is water; what doth hinder me to be baptized?
And Philip said, If thou believest with all thine heart, thou
mayest. And he answered and said, I believe that Jesus Christ is
the Son of God. If then this article being believed with the whole
heart, that is to say, with inward faith, was sufficient for baptism;
it is also sufficient for salvation. Besides these places, there are
innumerable others, which do clearly and expressly affirm the
same thing. Nay, wheresoever we 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 faith’s sake; there
the proposition believed was no other but this, Jesus is the
Christ, either directly or consequently.
In this article 11. But because no man can believe Jesus to
is contained be the Christ, who, when he knows that by
the faith of Christ is understood that same king, who was
the Old
Testament. promised from God by Moses and the prophets
for to be the king and Saviour of the world, doth
not also believe Moses and the prophets; neither can he believe
these, who believes 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 atheism, and the denial of the Divine Providence,
were the only treason against the Divine Majesty in the kingdom
of God by nature; but idolatry also in the kingdom of God by the
old covenant; now in this kingdom, wherein God rules by way of
a new covenant, apostacy is also added, or the renunciation of
this article once received, that Jesus is the Christ. Truly other
doctrines, provided they have their determination from a lawful
Church, are not to be contradicted; for that is the sin of
disobedience. But it hath been fully declared before, that they
are not needful to be believed with an inward faith.
 How faith 12. Faith and obedience have divers parts in
and accomplishing the salvation of a Christian; for
obedience do this contributes the power or capacity, that the
concur to
salvation. act; and either is said to justify in its kind. 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
guiltless, but the just; for justice is a will of obeying the laws,
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. Again, Christ hath
not promised forgiveness of sins to all just men; but only those
of them who believe him to be the Christ. Faith therefore
justifies in such a sense as a judge may be said to justify, who
absolves, namely, by the sentence which actually saves a man;
and in this acception of justification (for it is an equivocal term)
faith alone justifies; but in the other, obedience only. But neither
obedience alone, nor faith alone, do save us; but both together.
In a Christian 13. By what hath been said hitherto, it will be
city there is easy to discern what the duty of Christian
no subjects is towards their sovereigns; who, as
contrariety
between the long as they profess themselves Christians,
command of cannot command their subjects to deny Christ,
God, and of or to offer him any contumely: for if they should
the city. command this, they would profess themselves
to be no Christians. For seeing we have showed, both by natural
reason and out of holy Scriptures, that subjects ought in all
things to obey their princes and governors, excepting those
which are contrary to the command of God; and that the
commands of God, in a Christian city, concerning temporal
affairs, that is to say, those which are to be discussed by human
reason, are the laws and sentence of the city, delivered from
those who have received authority from the city to make laws
and judge of controversies; but concerning spiritual matters, that
is to say, those which are to be defined by the holy Scripture, are
the laws and sentences of the city, that is to say, the Church, (for
a Christian city and a Church, as hath been showed in the
foregoing chapter, art. 10, are the same thing), delivered by
pastors lawfully ordained, and who have to that end authority
given them by the city; it manifestly follows, that in a Christian
commonweal obedience is due to the sovereign in all things, as
well spiritual as temporal. And that the same obedience, even
from a Christian subject, is due in all temporal matters to those
princes who are no Christians, is without any controversy; but in
matters spiritual, that is to say, those things which concern God’s
worship, some Christian Church is to be followed. For it is an
hypothesis of the Christian faith, that God speaks not in things
supernatural but by the way of Christian interpreters of holy
Scriptures. But what? Must we resist princes, when we cannot
obey them? Truly, no; for this is contrary to our civil covenant.
What must we do then? Go to Christ by martyrdom; which if it
seem to any man to be a hard saying, most certain it is that he
believes not with his whole heart, that Jesus is the Christ, the
Son 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 yield unto the
city.
The doctrines 14. But some men perhaps will wonder, if
which this (excepting this one article, that Jesus is the
day are Christ, which only is necessary to salvation in
controverted
about relation to internal faith) all the rest belong to
religion, do obedience; which may be performed, although a
for the most man do not inwardly believe, so he do but desire
part belong to believe, and make an outward profession, as
to the right of oft as need requires, of whatsoever is
dominion.
propounded by the Church; how it comes about
that there are so many tenets, which are all held so to concern
our faith, that except a man do inwardly believe them, he cannot
enter into the kingdom of heaven. But if he consider that, in
most controversies, the contention is about human sovereignty;
in some, matter of gain and profit; in others, the glory of wits:
he will surely wonder the less. The question about the propriety
of the Church, is a question about the right of sovereignty. For it
being known what a Church is, it is known at once to whom the
rule over Christians doth belong. For if every Christian city be
that Church, which Christ himself hath commanded every
Christian, subject to that city, to hear; then every subject is
bound to obey his city, that is to say, him or them who have the
supreme power, not only in temporal, but also in spiritual
matters. But if every Christian city be not that Church, then is
there some other Church more universal, which must be obeyed.
All Christians therefore must obey that Church, just as they
would obey Christ, if he came upon earth. It will therefore rule
either by the way of monarchy, or by some assembly. This
question then concerns the right of ruling. To the same end
belongs the question concerning infallibility. For whosoever were
truly and internally believed by all mankind, that he could not
err, would be sure of all dominion, as well temporal as spiritual,
over all mankind, unless himself would refuse it. For if he say
that he must be obeyed in temporals, because it is supposed he
cannot err, that right of dominion is immediately granted him.
Hither also tends the privilege of interpreting Scriptures. For he
to whom it belongs to interpret the controversies arising from
the divers interpretations of Scriptures, hath authority also
simply and absolutely to determine all manner of controversies
whatsoever. But he who hath this, hath also the command over
all men who acknowledge the Scriptures to be the word of God.
To this end drive all the disputes about the power of remitting
and retaining sins; or the authority of excommunication. For
every man, if he be in his wits, will in all things yield that man an
absolute obedience, by virtue of whose sentence he believes
himself to be either saved or damned. Hither also tends the
power of instituting societies. For they depend on him by whom
they subsist, who hath as many subjects as monks, although
living in an enemy’s city. To this end also refers the question
concerning the judge of lawful matrimony. For he to whom that
judicature belongs, to him also pertains the knowledge of all
those cases which concern the inheritance and succession of all
the goods and rights, not of private men only, but also of
sovereign princes. And hither also in some respect tends the
virgin life of ecclesiastical persons; for unmarried men have less
coherence than others with civil society. And besides, it is an
inconvenience not to be slighted, that princes must either
necessarily forego the priesthood, which is a great bond of civil
obedience; or have no hereditary kingdom. To this end also
tends the canonization of saints, which the heathen called
apotheosis. For he that can allure foreign subjects with so great
a reward, may bring those who are greedy of such glory, to dare
and do anything. For what was it but an honourable name with
posterity, which the Decii and other Romans sought after; and a
thousand others, who cast themselves upon incredible perils?
The controversies about purgatory, and indulgences, are matter
of gain. The questions of free-will, justification, and the manner
of receiving Christ in the sacrament, are philosophical. There are
also questions concerning some rites not introduced, but left in
the Church not sufficiently purged from Gentilism. But we need
reckon no more. All the world knows that such is the nature of
men, that dissenting in questions which concern their power, or
profit, or pre-eminence of wit, they slander and curse each other.
It is not therefore to be wondered at, if almost all tenets, after
men grew hot with disputings, are held forth by some or other to
be necessary to salvation and for our entrance into the kingdom
of heaven. Insomuch as they who hold them not, are not only
condemned as guilty of disobedience; which in truth they are,
after the Church hath once defined them; but of infidelity: which
I have declared above to be wrong, out of many evident places
of Scripture. To which I add this one of Saint Paul’s (Rom. xiv. 3,
5): Let not him that eateth, despise him that eateth not, and let
not him that eateth not, judge him that eateth; for God hath
received him. One man esteemeth one day above another,
another esteemeth every day alike. Let every man be fully
persuaded in his own mind.
 21. I say, that to a Christian.] Although I conceive this
assertion to be sufficiently proved by the following reasons, yet I
thought it worth my labour to make a more ample explication of
it; because I perceive that being somewhat new, it may possibly
be distasteful to many divines. First therefore, when I say this
article, that Jesus is the Christ, is necessary to salvation; I say
not that faith only is necessary, but I require justice also, or that
obedience which is due to the laws of God; that is to say, a will
to live righteously. Secondly, I deny not but the profession of
many articles, provided that that profession be commanded by
the Church, is also necessary to salvation. But seeing faith is
internal, profession external, I say that the former only is
properly faith; the latter a part of obedience; insomuch as that
article alone sufficeth for inward belief, but is not sufficient for
the outward profession of a Christian. Lastly, even as if I had
said that true and inward repentance of sins was only necessary
to salvation, yet were it not to be held for a paradox; because
we suppose justice, obedience, and a mind reformed in all
manner of virtues to be contained in it. So when I say that the
faith of one article is sufficient to salvation, it may well be less
wondered at; seeing that in it so many other articles are
contained. For these words, Jesus is the Christ, do signify that
Jesus was that person, whom God had promised by his prophets
should come into the world to establish his kingdom; that is to
say, that Jesus is the Son of God, the creator of heaven and
earth, born of a virgin, dying for the sins of them who should
believe in him; that he was Christ, that is to say, a king; that he
revived (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 judgment. 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 kingdom of God, both by Christ and his
apostles; as the thief on the cross, the eunuch baptized by
Philip, the two thousand men converted to the Church at once
by St. Peter. But if any man be displeased that I do not judge all
those eternally damned, who do not inwardly assent to every
article defined by the Church, and yet do not contradict, but, if
they be commanded, do submit: I know not what I shall say to
them. For the most evident testimonies of Holy Writ, which do
follow, do withhold me from altering my opinion.

END OF VOL. II.

 Internal references to specific articles in this text
are linked for easy of navigation. More general
references to entire chapters have not been linked.

Transcriber’s Note
In the summary of Chapter XIII, the last article is
misnumbered as ‘13’, rather than ‘17.’ On p. 221, a
reference to article 13 in Chapter V almost certainly
should have been to the 12th article of that chapter.
Other errors deemed most likely to be the printer’s
have been corrected, and are noted here. The
references are to the page and line in the original.
3.1 ζῶον πολιτικ[ο/ό]ν Replaced.
5.5 that same [ἐυ/εὐ]δοκιμεῖν Replaced.
56.14 Prov. xxii. 10[)]: Removed.
99.31 For being e[r/l]ected, the Replaced.
people is at once dissolved
102.20 make him a mona[a/r]ch Replaced.
106.31 have obliged Replaced.
themsel[u/v]es
147.5 the will of God[.] Added.
196.3 The defin[in]ition of sin. Removed.
196.32 to which th[a/e]y have Replaced.
given
197.28 ἀδ[ι/ί]κημα Stress
added.
228.3 concern[-/ing] the Added.
commands
238.20 that is[ to] say Added.
272.25 the word[ of] faith Added.
283.34 (verse 2[2/3]) Replaced.
285.7 and their[’]s who repent Removed.
not
312.8 in the Old Test[i/a]ment Replaced.
316.31 the rule over Transposed.
Christ[ai/ia]ns