But that my Heart Beleeve alwayes to Righte­ousnes, and that my Verball Confession be made to Salvation:

I. I Beleeve & Confesse one onelie God, who is an eternal, infinit, omniscient & omnipotent Spirit: a Nature most holie, just and gracious: an Essence most perfect, simple, incorporall, jndivisi­ble and incomprehensible; and this God I adore.

II. I Beleeve, that in this Essence, substance, or Nature, there are three distinct Persons, compleat and rationall, each subsisting and living of it selfe, having indivisibly the whole divine substance: all equall in eternitie, infinitie, wisdome, power, justice, will, &c. Yet distinguisht among them­selves, by their order, names, internall actions, and manner of working externally.

III. I Beleeve, that God the Father is the first Person of the three, not in time, dignitie, power, [Page] or the like: for in the three Persons, ther's no prioritie of time, no distinction of pow'r, no dif­ference of will, no diversitie of wisdome, justice, mercie, goodnes, &c. but because his being and beginning are of himselfe; and that the Father is in order before the Son, to whom he communi­cates his whole divin Essence, by an eternall and incomprehensible Generation; and with him to the holie Ghost, by a Spiration or Breathing, which is likewise eternall & incomprehensible: so that the Father is the eternall begining & fountaine of the Trinitie, & likewise of all externall actions, as E­lection, Reprobation and Creation; working in these, which regard the Creatures, by the Son and the holie Ghost.

IV. I Beleeve, that the Word is the second Per­son, the onelie naturall Son of the Father, the brightnes of his glorie, and the expres Image of his Person, eternally engendred by him, and so having the whole divin Essence of the Father, with whom eternally he produces the holie Spirit, by whom he workes externally from the Father.

V. I Beleeve, that the holie Ghost is the third Person of the Deitie, eternally and equally procee­ding from the Father and Son, yet not as from two beginnings, but as from one onely, being in two Persons: and so having the whole divin Essence, by an eternall spiration from both, from whom he workes externally.

VI. I Confesse, that when I speake of beginning in the Persons of the God-head I speake after the manner of men, and according to our capacitie: for, I Beleeve, that being eternall, they can have no beginning, as we conceive a beginning, in re­spect of time, dayes houres, minutes, moments.

VII. And although this Eternitie & manie other [Page] things in God, as the Trinitie of Persons in the Unitie of Essence, the Generation of the Word, Spiration of the holie Ghost, and Divin Propri­eties or Attributes, as Infinitie, Omniscience, Omnipotence, Mercie, Justice; be much above reason and all human apprehension: yet I Doubt not of the truth thereof; but with an humble and strong Faith, say to that Eternall, Infinit, All know­ing, Almightie and Incomprehensible Spirit: thou art my God, because I cannot conceive thee.

VIII. I Beleeve, that there is no Division of the Essence, nor confusion of the Persons: for the Essence or Being, Nature, Substance is so whole in all the Persons; that they are all but one and the same substance, and so but one indivisible God: and the Persons are so distinct in their Order, Names and incommunicable Proprieties, as these are particular and Personall: that the first cannot be the second; nor the Son, the Father; nor the holie Ghost, either of these, begetting or being begotten: and therefore.

IX. I Beleeve, that the Father and first Person of the Deitie hath Being of himselfe: neither made, nor created, nor begotten, nor proceeding; but begetting his Son, and with him producing or sending forth the holie Ghost.

X. I Beleeve, that the Son and second Person is neither made, nor created, nor proceeding: but begotten eternally by the Father, with whom he sends forth the holie Ghost

XI. I Beleeve, that the holie Ghost and third Person is neither made, nor created, nor begotten, but eternally proceeding from the Father and Son.

XII. I Beleeve, that though the three Persons be distinguisht among themselves and knowne to us, by the names of Father or first, Son or second, [Page] Holie Ghost or Third: yet the names, which be­long to the Divin Essence, as Jehova, Lord, God & the like, are common to the three Persons: so that I call the Father, God; the Son, God, & the holie Spirit, God: and say also, that God is the Fa­ther; & God, the Son; & God the holie Ghost: yet acknowledge, admire & adore but one God, one in Nature, three in Persons, who differ really each from other, in their particular & Personall Proprieties but from the Essence, onely formal­ly, by divers manners or fashions of subsisting.

XIII. So that in th'Unitie of the God-head, I Beleeve a Pluralitie, not Essentiall, nor Accidentall; but onely Personall. Not Essentiall, because the Deitie is a most simple Essence: nor Accidentall, for, God admits no accidents nor composition, being a most pure act: neither are the Persons compounded, as if they were a thing and another thing, or part of the God-head: but they are the Divine substance, and three subsisten­ces or manners of being.

XIV. I Beleeve, that whatsoever is in God, is God, because there is nothing in God, which be not properly the Essence or Persons. Therefore, all Gods Attributes or Proprieties belong to the Essence, without division; and to each person, with the limitation or distinction of personall pro­prietie. I say therefore, that Wisdome is Essenti­all to the Deitie, yea Deitie it selfe; and that it is in the Father, Wisdome begetting; in the Son, Wis­dome begotten; in the holie Ghost, Wisdome pro­ceeding: and upon this ground.

XV. I Beleeve, that the Essence being most simple, and which admits no division; the essen­tiall proprieties of God differ not truly from the Essence, nor from themselves, but onely in our [Page] conception, which being weak, and our understan­ding finit, borrows the assistance of manie di­stinct acts, thoughts, sights, to know in part the incomprehensible God.

XVI. To speak then properly, I Beleeve and Confesse, that there are not in God manie Attri­butes (except the Personall proprieties of beget­ting, &c.) but one onely, which is th'Essence it selfe; by which God is Eternall, Great, Wise, Just, &c. and so Eternitie it self, Power, Wisdome, Ju­stice, &c. yet so that I conceive not, that his Mer­cy and Justice, Love and Hatred, &c. differ in themselves, and from God: for, they are but one thing in God, or rather they are God himselfe: for,

XVII. I Beleeve, that Gods Essentiall pro­prieties are in him, neither quantities, nor qualities of the divine Essence, nor accidents in that Es­sence, but his whole and onelie Essence: for, God admits no quantitie, by which he may be said to be so much and so much; nor qualitie, by which he be said such and such: but whatsoever God is, he is such onely by Essence; great, without quan­titie; good, without qualitie.

XVIII. I Beleeve, that according to our ap­prehension and to the truth it selfe, wee may call the Father Eternall, Infinit, Omnipotent, Mer­cifull, Just, Wise, and the like; and so likewise the Son and holie Ghost: yet we must not, and I doe not beleeve three Eternall, Infinit, Omnipo­tent, Immutable, True, Wise Gods or Essences: but one onely Eternall, Infinit, Omnipotent, Ho­lie God or Essence.

XIX. I Beleeve, God hath cōmunicated & stil cō ­municates some of his Proprieties, both to Angels and Men, as justice, holines, wisdom, pow'r, & the like, in a wise proportion to their capacitie, & regard [Page] of his own glorie: but there are some so essentiall and proper to the Deitie; that he will not, and so cannot communicate them to the creature: as E­ternitie, Simplicitie, Infinitie, Omniscience, Om­nipotence: for thus he should destroy the nature of the creature, and make her a God, by the com­munication of the incommunicable divine Es­sence, in whieh, or rather which those Proprieties are.

XX. By Gods Eternitie, I conceive in part, & Beleeve wholly & perfectly that Being, he hath of himself, free from mutation & passion, without beginning & end of time, & without succession of first and last, past & future: in whom all other Be­ings doe begin: who gives to all life & breath & all things: in whom we live & move: of whom, through whom, & for whom are all things.

XXI. By Gods Simplicitie, I conceive & Be­leeve likewise his pure Essence, void of composi­tion, division, multiplication: for, God is not compounded of matter & forme, nor of gender and difference, nor of substance and accidents, nor of anie parts or things, sensible, or intelligible: but whatsoever God is, he is the same essentially, all things being but one in him, which in creatures are divers. And the Trinitie of Persons hinders not this Simplicitie: for, God is three, by coex­istence of Persons, not by composition of parts.

XXII. By Gods Infinitie, I conceive the im­mensitie of Gods Essence, void of measures, limits or bounds, being all in himself, all in all things, all in everie thing, & all without all things: fil­ling & containing all things, yet being contained by none: moving the world, and yet being without motion: for, what is infinit hath no motiō nor mu­tation. And this Infinitie is that, we call Omnipre­sence [Page] & Ubiquity, by which the Deity is every wher.

XXIII. By Gods Omniscience, I understand that one eternall, infinit, simple & perfect act or sight, by which God comprehends himself, as an infinit object, and by himself knows all things, past, present, future; past and future to us, but all ever present to him.

XXIV. By Gods Omnipotence, I conceive that most simple and perfect act, by which he's in himself able to doe whatsoever he will; so that no Creature can resist his Pow'r, which hath no limits but his Will.

XXV. Gods Essence being simple & true, can admit no contrarietie, or falsitie: & therefore I Beleeve, that God will not, & so cannot doe things contradictorie, as to make a man unreasonable, or a bodie without its length, breadth, depth: for, this should be bodie & no bodie; & the other, man & no man.

XXVI. I Beleeve & Confesse, that God can (if he will) doe manie things more, then he hath done: as, to Create new Worlds, and likewise de­stroy his own works: yet from his infinit power, nothing must be affirm'd, as done, or to be done, unles his Will be prov'd.

XXVII. By Gods Will, I Conceive that most simple, infinit, perfect act, by which he eternally Will himself, & all things for himself: so that God hath not two, nor contrarie Wills; but one onelie, constant & immutable: yet to help our weaknes, in the imperfect conception of the in­comprehensible God, we have manie nominall, but not reall distinctions of Gods Will, & chiefely soure: the VVill of Good Pleasure & of Signe, Absolut & Conditionall.

XXVIII. By the VVill of Signe, I understand [Page] those meanes, by which God manifests what is pleasant or displeasant to him, as his injunctions & prohibitions, promises & threatnings. And so I call both Testaments, the VVill of Signe, or the Revealed VVill: because we see in them what is secret and hid in God.

XXIX. By the VVill of Pleasure, I Conceive Gods onely VVill, by which he most freely & for himself, eternally decrees what must be done. I say eternally: for, Gods VVill hath no first nor last: yet in respect of things decreed, God is said, to have decreed, that they should come to passe, in that or­der and succession, we see.

XXX. I Beleeve Gods VVill Absolute, because it is grounded on his sole good Pleasure, & de­pends in no-wise upon things made or done in time: but is the Cause of whats'ever is made or done, of beings & actions, yet not of the malice of the actions.

XXXI. And I call it Conditionall, because Gods commandements & prohibitions, promises & threatnings have a condition of obedience or disobedience joyn'd with them.

XXXII. I Beleeve, that God is so absolut Lord and Master of the whole world, that nothing is, nor can be done against his free & onelie will of Good-Pleasure. For although manie things be done against the VVill of Signe; yet they are not, nor can be done, against the VVill of Good plea­sure: but all creatures are govern'd, & all things doe happen, by & according to the eternall will or Providence of God, which consisting not onely in knowledge, but also in government, those verie things, which in respect of second causes, we call Contingent, or of Chance, are most necessarie, & so necessarily happen, in regard of Gods absolute & [Page] immutable VVill: yet not by a necessitie of com­pulsion, chiefly in the rationall creatures, but of immutabilitie.

XXXIII. As I Beleeve, there is a God, such as I have describ'd, yea, farre above all my apprehen­sion: So, I Beleeve in him, Father, Son, Holie Ghost, in the unitie of Essence, putting my whole confidence in his Name, for whatsoever con­cernes me, in goods, friends, reputation, bodie & soule.

XXXIV. I beleeve, that the Name of God is admirable & reverent: but by this word, I under­stand not onely those Names, Jehova, God, Lord, Father, Christ, Saviour, Jesus, Comforter, &c. but the Divine Essence represented me by those Names. I therefore tremble not, nor bow at the sound, or sight of those Names: but I feare and adore the Majestie of God, his pow'r, wisdome, justice, love and the rest, which I conceive, in hearing or see­ing those Names.

XXXV. I beleeve, that God being incompre­hensible to us, because he's infinit, and we finit; & there's no proportion of a finit to an infinit thing: he hath yet in some sort reveal'd himself to man, in the Creatures & Scripture: for, both in part declare his eternitie, wisdom, power, goodnes and perfection. Then concerning the Creatures.

XXXVI. I beleeve & Confesse, that God, to communicate his goodnes, & for his will and good pleasure, made immediatly by himselfe, all things invisible & visible: some of nothing, & others of a matter alreadie created by him, but naturally unapt to produce the thing made thereof, first separating that matter, then giving it a better forme, more perfection, & greater Ornament.

[Page]XXXVII. I Beleeve, that God, although wan­ting nothing, as being a compleat essence; which can receive no perfection by the creature, did yet for his glorie & praise, make all things for himself, & for the good, helpe & felicitie of the rationall creature, to which all other things, yea it selfe ma­nifest the excellence of the maker.

XXXVIII. God being the soverain good I be­leeve, that all his creatures were good & perfect in their kind. I make not therefore two principles or beginnings of things good & ill: for, these ill things were not so in themselves, but verie good, for the use & end, they were made.

XXXIX. I Beleeve, that the Trinitie did concurre in the Creation; the Father as the first cause of all things, making the World by the Son, who is his Word & Wisdom, & by the holie Ghost, his power & vertue. And all these three Persons in one Es­sence, I love, serve and adore, with equall affecti­on, fidelitie, respect & feare.

XL. I Beleeve, that though the Heavens de­clare the glorie of God, & the whole world be a faire glasse, to behold therein his greatnes, wisdom, goodnes, &c. Yet Angels and Men onely were made in Gods Image; & hereupon.

XLI. I Conceive & Beleeve, that this Image was not in the shape of mans bodie: for, Angells are but Spirits, & God himselfe hath no bodie: though the Scripture for our capacitie speakes of Gods eyes, eares, hands, to shew, he knowes all, can do all. Seeking then that Image of God in man, I find it chiefly in the Soules invisible & immortall substance, having a wise understanding, & this with the will & memorie, yea with the whole bodie, just & upright; besides that Majestie and pow'r over all these inferiour creatures, by which he was [Page] Gods lieutenant on earth, & so represented him in some sort, above all the rest.

XLII. I Beleeve, that Angels being all made in Gods Image, which consisted in their invisibi­litie, immortalitie & uprightnes, some fell volun­tarily from God, & others did remaine in their integritie, assisted, & confirmed in it by Gods grace in Christ, who is their Head, if not by redemption, yet by creation and Adoption, or gracious union with God: for, he's the Image of the invisible God, & the first borne of everie crea­ture, by whom & for whom were created all things, in Heaven & Earth, visible & invisible; & therfore without whom Angels nor Men, could be neither created in the Image of God, nor adopted for Sons.

XLIII. Angels being thus confirm'd in Gods grace & eternall felicitie, I Beleeve them glorious, diligent, faithfull Ministers of Gods will, for his glorie & the good of his Church, & faire miroirs of the riches of his mercie: wheras others, who fell, being confirm'd & hardned in malice, doe what they can against that Church, being in their most wretched state of everlasting damnation, wofull spectacles of Gods justice & anger towards sin.

XLIV. I Beleeve, that Adam having a will free & indifferent both to good & evill, did willingly reject the first, & embrace the second: & so forsa­king God, & transgressing his law, which then he might have kept, if he had been willing; he lost that integritie & wisdome, he was created in, & that absolute yet gentle pow'r, he had over these in­feriour creatures; yea that immortalitie both of bodie & soule, by which the bodie should never have been forsaken by the soule, nor this deprived of Gods grace, which is her onelie Life.

XLV. I Beleeve, that as we were all in Adam, [Page] & he did then represent us; so he lost for us all what he lost for himself. Therefore all his chil­dren (none excepted but Christ) are curs'd & dead in him, being all guiltie of the sins, he com­mitted, in eating of the fruit prohibited by God, & subject to his punishment. I say sins in plurall: for, pride, incredulitie, murther, intemperance & theft, did all concurre with his disobedience.

XLVI. I Beleeve, that those sins having in­fected the first mans person, & his person corrup­ted his nature; this spreads her killing infection into all the persons, which naturally descend from Adam & by him, that is, by naturall generation: so that all such persons are shapen in iniquitie, con­ceiv'd in sinne, & thus defil'd and curs'd, both in soule & bodie.

XLVII. I call this sin Originall, beleeving it, a naturall & strong aversion from good, & propen­sion to ill, an inbred lust, desire, concupiscence, by which we will, act, or not act, in opposition to Gods Laws, & the rules of reason: and so is the corrupt fountain of all our Actuall transgressions of the Lords Laws, in thoughts, affections, words, actions; yea, of our omissions of all holie duties.

XLVIII. I Beleeve that this sin hath so cor­rupt our whole nature, that of our selves, or with­out the speciall grace of God, we can not think, de­sire, love, fear, work, or speak any thing, which be pleasant to him.

XLIX. This sin being the cause of all our mi­series; the breeder of our feares, cares, paines; the murderer of our soules and bodies: as I know, all men die bodily for it; so I judge them all damn'd, considering them all in Adam, guiltie of his dis-o­bedience: for, the wages of sin is dead, both cor­porall and spirituall: all sins being of such killing [Page] nature, so mortall in themselves, that the lest de­serves many deaths.

L. Yet I Beleeve, & to the glorie of my Gods Mercie Confesse, that both Originall & Actuall sins are not imputed to all men, but by his most free gift pardoned to manie, who by this grace of Remission of sin, are delivered from that spirituall & perpetuall death, by which the rest of mankind is swallow'd.

LI. Those blessed men, who obtain this gratuit pardon, I call Elect, & those wretched persons, who misse it, Reprobat: the first being taken out of the generall & sinfull lump of naturall corrup­tion in Adam, by Gods eternall Election; and the second left in the same, by his eternall Reproba­tion,

LII. Considering with feare and pitie, the mi­serable state of these, and seeking earnestly the Cause of their Reprobation, I finde it in Gods will. I Beleeve then, & to the glorie of my Gods Justice, Confesse, that he decreed eternally, to Reprobat, reject, disallow, or passe by some of mankind, which should voluntarily fall into sin, & so damne them, to declare his Justice.

LIII. Thus I think not, that their Infidelitie or sin foreseen be the cause of their Reprobation: for thus we should all be Reprobat: but I beleeve & say again, that God was mov'd, to decree it, by his free & just Will, being resolv'd of the same lump, to make some vessels to honor, & others unto dishonor; & so as a great Lord, to furnish his great house, with vessels of all sorts.

LIV. Yet I say not, that God made some men to be damn'd, although he did reprobat them: for, none is damn'd, as he is man, created in great pu­ritie; but as he is deform'd & marr'd by his volun­tarie [Page] folie & guilt: neither is dammation the pro­per end of his Reprobation, or an effect of it; but is a meane, to manifest the glorie of the Lords Justice and his hate towards sin, in the severe & everlasting punishments, he inflicts on sinners.

LV. These punishments being the fit wages of sin, & this sin most voluntarie in the Reprobat, consid'red in themselves, who daily & wilfully sin, & in Adam, whose fall was free: they have no just ground to complaine of God, as if he were the cause or author of their sin, which I Beleeve, he's not, but rather hates & forbids it. For though they can­not forbeare sin, but much delight in it, & commit it with greedines: yet

LVI. I Beleeve, that sin is not prompted to them, nor forc't on them by God, but by the sug­gestions of the Devill, & corruptions of their na­ture: & God is not oblig'd to strengthen them a­gainst those tentations & depravation; but may justly denie to them, or withdraw his graces from, them, & give them up to their hearts lusts, & Satans pow'r: neither likewise was he oblig'd, to hinder Adams fall; but might, & did most justly permit & decree it; not as a sin, but as a meane to manifest his mercie & justice: mercie to few, & justice to manie.

LVII. If my blind reason shall dictat, that thus the Lord is hard, injust, partiall; Ile reprove it by this my firme Beleefe: that God owing nothing to man, no not the coursest bread, he eates, must not, cannot be accus'd of severitie, injustice or partiali­tie: for, no man can pleade against God, nor the thing form'd, say to him, who form'd it; why hast thou made me thus? We were all in Gods pow'r, as the clay in the Potters hands, fit to be made vessels to such uses & services, as our Lord & [Page] maker thought best, for the revelation of his wisdome, power, mercie, justice.

LVIII. If then God lov'd Jacob, & hated Esau, before they were borne, and had done either good or ill; it is enough for me to know, 'twas his will, to doe so; and who can resist or alter it, being almightie and immutable. And who dares censure it, being most just, yea the rule of justice? I dare not, will not, cannot find fault with the just and hie God, who hath mercie on whom he will, and hardens whom he will.

LIX. Although this word Harden seemes hard, yet I Beleeve, that there is no unrighteousnes with God: for, he hardens but those, who have hardned themselves, by their wilfull abuse of good motions, predications, admonitions & corrections: & he hardens them not, by infusing anie malice in­to their hearts; but onely by a just deniall, or sub­traction of the graces, he owes them not, & so by suffring them to follow their lewd inclinations, & Satans wicked tentations. And this they doe so wilfully, eagerly, constantly; that as their Re­probation is sure & immutable, in respect of Gods will, which can admit no change: so they make their damnation most certain, by their infidelitie and wickednes.

LX. These Reprobat, infidell & wicked persons being as lims & children of Satan, are call'd the world, of which the devill is the Prince, being in­deed their King & God, not by creation (for, he can create nothing) but by their free subjection to his lawes, those wicked thoughts, lewd affections, injust actions, blasphemous words, wherewith they are clothed & seal'd, as by the infamous liverie & marke of the Prince of darkenes; under whose blacke colors, they fight against the Church of [Page] God, the blessed companie of his Elect.

LXI. Yet I beleeve, & much rejoice, that their indeavours are in vaine, unles it be to trie the patience, & purge the vertue of Gods Saints, as gold is tri'd & refined in a furnace: for as the Reprobate can never doe good workes, as they are pleasant unto God, and may have his gracious re­gard & eternall reward; 'cause they want Faith, the root of all good workes, & doe not aime at Gods glorie, which should be their chiefe end: So

LXII. I Beleeve, that the Elect cannot commit such sins, as make them loose finally the infinit & immutable love of God: for though thy sin often, yea grievously, & are not sometimes call'd, till the last houre of the day of their life; yet manie wa­ters cannot extinguish that love: but Gods foun­dation remaining sure, & his choice of them being eternall, he loves them to the end, and so gives them remission of their sins; & freely & throughly Justifies, Sanctifies, Glorifies those, he hath in mercie Call'd and Predestinated.

LXIII. This Predestination being eternall, & (as the Word it selfe doth shew) a fore appoint­ment of men to life everlasting, before they had anie being, is (I beleeve) gratuit, grounded on the free grace & meere good will of God, & not on our faith or good workes foreseene: for, these are not properly ours, but proceed from the Lord, who doth therefore give them to us, because he hath Elected us: So that they are effects or fruits of his eternall Election; & not causes or roots thereof.

LXIV. I therefore Beleeve & Confesse, that it is not in him, who will; nor in him, who runs; but in God, who sheweth mercie. Not our good affections, nor our holie actions, but Gods mercie is the cause of our Election. And as God in mercie [Page] elects us unto Salvation, so by the same he Predesti­nates us to the meanes thereof, a right Beleefe & holie Life.

LXV. The life of a Christian consisting in these two, & Faith comming by hearing of Gods Word, those men onely are Call'd, whom he hath Pre­destinated: & their Calling is outward & inward, both effectuall. I meane not then that Vocation, which is, or may be common to all men; that generall invitation to grace and Salvation, which manie heare, & few regard; that outward Prea­ching of Gods Word, which few truly beeleve, & faithfully Obey, but sounding in the eares of Re­probate persons, either inlightens & moves not their hardned hearts, or inlightens & moves them so lightly, that it neither begets true Faith, nor workes reall alteration or conversion in them: but by this Vocation onely proper to the Elect,

LXVI. I Understand a cleare manifestation of Gods truth, to which th'Elect are both outwardly & inwardly drawne effectually, from the gene­rall corruption of infidelitie & sin, to serve him in Faith & good Workes, in a sure hope of Salvation, their minds being inlightned by God, & their hearts mollify'd.

LXVII. The outward Preaching of Gods Word, & inward persuasions & motions of his Spirit be­ing necessarie to this effectuall Vocation, I Be­leeve it a grace of God, who Calls us in mercie, & drawes us pow'rfully; yet by such gentle meanes, & such faire lights, that we willingly follow him: & upon the same ground, I conceive it above the strength of our nature, whose corruption being well knowne to me.

LXVIII. I Beleeve and Confesse, that we have no preparation nor inclination to this mercifull & [Page] effectuall Vocation; & that our morall Honestie, or naturall goodnes, strength, Wisdome or Know­ledge contribut nothing to our Vocation, nor can­not worke our Conversion, which properly is ei­ther Vocation it selfe, or an effect of it: for when the Lord doth pow'rfully call us, we must without opposition or resistance turne backe, from our ill wayes, & willingly follow those pathes, through which he leades us to Heaven.

LXIX. These pathes being hard & stonie, most unpleasant to our corrupt nature, as mortifying it, and subduing it to the Spirit, which is reviv'd, are made easie, by the assistance of Gods Spirit, who freely doth in part deliver his Elect from their na­tural corruption, & renewing in them Gods Image, doth strengthen them to doe good workes, to the glorie of their Maker, who thus Sanctifies those, whom he hath Justifi'd.

LXX. I Beleeve, that God Justifies, both by pardoning sin, & imputing righteousnes; & ac­knowledge this Remission & Jmputation an eter­nall & free action of God, who for Christs full satisfaction is pleas [...]d to remit sin, & impute unto the Sinner his perfect righteousnes, thus to make him just before him, and give him everlasting life, for certainly, God glorifies all those, whom he hath Justifi'd: & as he Justifies freely, without respect of workes; so in mercie he Glorifies.

LXXI. I Beleeve then, that being Justifi'd freely by the mercie of God, through the merits of Christ, which our faith as a hand seizes, thus making his righteousnes ours; we are by the same mercie & me­rits Glorifi'd, yea so freely, that God in his eternall will hath Predestinated us to glorie, to manif [...]st the riches of his mercie, in our perpetuall happines.

LXXII. I Confesse then, that by grace we are [Page] sav'd, through faith apprehending that grace, God offers us in Christ: & not by workes, least anie man should glorie in himselfe, if his good deedes could purchase him that excellent felicitie, God hath prepar'd for the Faithfull.

LXXIII. I therefore Expect the glorie of the children of God, from his mercie & love to me in Christ, in whom we are his Adopted children, & so Coheires of his Kingdom: & not by vertue of my wor [...]es, be they never so good: for though they be commanded me, to testifie my obedience, love, gratitude to God, to advance his glorie, & make my Vocation & Election certain, by shew­ing, that my faith is not dead in my heart, but is a fruitfull tree: and though againe I be created in Jesus Christ unto good works, & so resolve fully to walke in them, by the assistance of Gods Spirit, as being the knowne way to everlast [...]ng happines: yet

LXXIV. I Beleeve, they cannot be a me [...] ­rious cause of those infinit joyes, which neither our wisest hearts can conceive, nor our best workes equall; as there being no proportion of a finit & temporarie action to that infinit & ever­lasting Life, which again I expect from the grace & mercie of God, both in soule and bodie: for though this shall die & corrupt; yet remem­bring Christs promises, to raise all men at the last day, and considering, that 'tis fit, the whole man receive for ever the reward of his wicked­nes, or feele th'effects of Gods bountie,

LXXV I Beleeve, that my flesh, my verie flesh shall by the pow'r of Christ be then reunited unto my Soule, never to be separated, but to enjoy both together the fruits of Christs merits, a perpetuall fulnes of joy, which surpasses all conception & ex­pression of man; my whole person being made [Page] so glorious, that neither spirit nor flesh shall want any thing requisit to their full perfection.

LXXVI. This glorious Resurrection being pro­per to the Elect, is a free gift of God to the secret members of Christs bodie, which is known by the name of Church. I Beleeve then, that God hath here a Church, or assemblie of men, call'd by his Spirit & Word unto the State of Grace; & that this Assemblie is Christs spirituall & mysticall Bodie.

LXXVII. I Call it Spirituall: for as Adam is the Head of the companie of carnall men, who, live after the flesh, as being his Children, engen­dred in his corruption: so those, who live after the Spirit, are the blessed bodie of Christ, who is their Head by Adopotion, Redemption, Sanctification or Renovation.

LXXVIII. I call it likewise Mysticall or hid; because Gods Election & our Regeneration are not things subject to the eye: & so the Church is invisible, her members being not seen, as they are Elect, though they be visible, as men professing the true Religion, & by their holines manifesting their faith, an effect of their Election. I say their Holines; 'cause.

LXXIX. I Beleeve, that Gods Church is Holie, all faire and without spot, yet not properly in her selfe: for, being compounded of men, of whom the best is a Sinner, this Holines of the bodie is as his Righteousnes, Imputative, God imputing unto the Church the holines of Christ, which covers her impurities: & as Gods gifts are without repentance; so

LXXX. I Beleeve this holines so inherent un­to the Church, that she cannot erre finally in those points of faith & manners, which work her dam­nation: for though she admits some errors, & [Page] commits grievous sins; yet she's recall'd & refor­med by her Lover & Lord, so that her fall is not finall, nor her sicknes to death.

LXXXI. Her members then (by which I un­derstand onely th'Elect) either never loosing, or certainly recovering their donative integritie in faith & all good workes, & Christ having pro­mised her a subsistence or being, till the end of the World, I call her Infallible.

LXXXII. And in this respect of continuati­on from the Worlds beginning, unto its end, & because she's not ty'd to places & persons, but is, or may be spred through all nations, & consists of all sorts or degrees of persons; I Beleeve her Catholique or Universall; although sometimes she be contain'd in a litle compasse, confin'd to a kingdome or Towne, there being sometimes but few outward professors of the truth, & among them but few, whose faith & life be right: for though many be call'd, yet few are chos'n, & those manie, who are thus call'd & not chosen, are often but a small number, compard unto the rest, who never heare Gods voyce, & know not his iudgements.

LXXXIII. Which being true, & so considering the Church as Visible & Invisible, a Politique & mysticall Bodie; I allow her two Heads, Beleeving her, as a Civill Bodie, subiect to Kings & States, under whom she subsists, and so oblig'd to all their Lawes if iust, that she sins against Christ her In­visible Head, to denie them her Obedience.

LXXXIIII. The Church, which is likewise a Spirituall bodie, the Assemblie of those faithfull persons, who live & walke after the Spirit, must be subject unto Christ in all things: for, all his Lawes are iust, & there is no authoritie, which on anie pretext may exempt her, from her due Obe­dience [Page] to Christ her Husband, Head & Sunne.

LXXXV. Considering Christ as a Husband, & the Church as a VVife, I Beleeve her sub­ject to him, oblig'd to obey all his Lawes, ac­knowledge him for her onelie Husband & Lord, adhere to him, depend on him, forsake all false lovers, and seeke to please him in all things.

LXXXVI. Considering Christ as a Head, & the Church as a Bodie, I Beleeve, there must be an union of the members with the head, & 'mongst themselves: so that they all receive life from the head, & live among themselves in a holie union, which is call'd Communion of Saints, having Being, Life, Affections, Actions, Food, Faith, & Hope common, for certainly,

LXXXVII. I Conceive & Beleeve, that all the members of Christs Church make but one mysti­call Bodie; Quickned by him; Aiming as one man unto his glorie & the preservation & good of the Bodie; Agreeing in the performance of the Heads commandements; Breaking one bread, & feeding on his flesh, the merits of his life & death, & the graces of his Spirit; Yeelding faith to his Word, beleeving his promises; & Expecting his mercifull Rewards.

LXXXVIII. This one Bodie of Christ having manie Members most fitly joyned together, to grow up into him, he hath for the edification of his Bodie, for the collection & perfection of all his Saints, & for the worke of the Ministerie, given Apostles, Prophets, Evangelists, Pastors, Teachers, & so sent manie labourers into his field & Vineyard. I then Beleeve, that the Ministers of the Church must have from God their Commis­sion, either Extraordinarie, or Ordinarie.

LXXXIX. The Apostles, Prophets, Evanglists, [Page] being Extraordinarie Ministers, had (I Beleeve) an Extraordinarie Vocation, seal'd by Gods spirit, both inwardly & outwardly: inwardly, by a great knowledge of his mysteries, & strong motifs to advance his glorie: & outwardly, by a good life, & by the gifts of tongues, miracles, prophesies.

XC. The Leviticall Law being abolisht, the Gospel, Preacht & writ, & beleev'd by manie nations, those holie men did die, & those gifts ceas'd: & then succeeded & succeede Ministers call'd ordinarily, examin'd by the Church, con­cerning faith, knowledge, good life; then elected & confirmed, for the right administration of the Sacraments, & predication of Gods Word, to give their flockes what they owe them, full instructions in faith & good manners, dissvasions from all sins, exhortations to pietie & all Christian vertues, meanes of reconciliation with God & men, visits & comforts in their miseries, captivitie, diseases, death.

XCI. These Ministers being Shepheards to feede the Church, must discharge their dutie, both in publick & in privat, both by examples & coun­sels, leading their flocks to greene pastures & still waters, & taking care of a weake sheepe, which cannot well follow the rest; & of that too, which goes astray.

XCII. These Ministers being likewise as dogs, must watch over the flock, least grievous wolves enter the fold; yea least some of the Church arise, spea­king perverse things, teaching false doctrines, brea­king the Communion of Saints. For though the members of the Church cannot say one to ano­ther, I have no need of you: sith even the feeble members are necessarie, & that in love & policie those members are adorn'd, which are lesse comelie: Yet

[Page]XCIII. I Beleeve, the Church must not admit, & may expell all those, who erre obstinatly in points foundamentall, shaking the foundation of necessarie saving truths; or who live so lewdly, that they might infect the faithfull, with their vicious customes; & be a scandall to the Church, by their wicked conversation: for, the Elect being children of light, & the Church compar'd to the Moone, it becomes them to walke by light.

XCIV. Conceiving Christ a Sunne, I call the Church a Moone. I beleeve then, that she must borrow all her light from him. Although there­fore the Church hath pow'r in things indifferent, as concerning the time & place of Gods worship, fasts, feasts, postures & other things, which in them­selves are neither good nor bad, but left to each mans discretion: yet she must not presume to alter or infringe the lawes of Chirst, adde to them, or de­tract from them; or to impose upon his children & members, that is, upon her self, aniething repugnant to the revealed will of her Husband & Head: but in all her decrees, concerning faith, discipline, good manners, & anie great controversie, the Church, whether particular, provinciall, nationall or univer­sall, must in all her consultations, & decisions re­ceive her light onely from Christ her Sunne.

XCV. This Sunne shining in the holie Scrip­ture, as in his glorious firmament, I cast my eyes on him, there to behold & admire his beautie. As then I Beleeve, that there is a God, & Beleeve or Trust in that God: so I Beleeve to him, giving assent unto his Word, & being fully perswaded of its infallible truth in all things; & namely,

XCVI. In the declration of Gods nature, power, wisdom, mercie, justice & will: in the manifestation of his Son in the flesh: in the gift of his holie Spirit: [Page] in the Creation & Rule of the World: description of mans State, both in Adam & Christ: doctrines of faith & workes: confutation of falshood & er­rors: condemnation & correction of sinfull af­fections & all vicious actions: narration of things past: prophesies of future: consolations in miseries: threatnings of destruction & damnation for sin: pro­mises of preservation & Salvation through Christ, whom with the armes of faith & love I do embrace.

XCVII. All these excellent things being con­taind in the Scripture, I Beleeve it the chiefe booke of all, made by divine inspiration, or speciall assistance of God, for the studie & use of the faithfull, who may, yea must either reade it, or heare it read & indeavour to understand & beleeve it.

XCVIII. For though it be obscure, in respect of its prophesies & some deepe mysteries: yet in respect of necessarie truths concerning faith, & works, it is most cleare to them, who with an hum­ble heart, fervent prayers, frequent reading, serious meditation, religious intention seeke the meaning of it, making that holie book the sure & onlie foun­dation of their whole faith, principles of their reli­gion, rule of wisdom, justice & all vertues; & so pre­ferring it to all writings, books, traditions, Canons or Constitutions, of Church or State, that it be the touch stone, to trie the truth & goodnes of others.

XCIX. By the name of Scripture, I Under­stand onely those Bookes which are call'd Cano­nique, & as such, receiv'd & beleev'd by the Pro­testant or reformed true Church, who knowes them to be the right Word of God, by the effectu­all persuasion of the holie Ghost: by their owne excellence above the light of our nature: by their great pow'r, to inlighten, move, comfort, terrifie [Page] the divers hearts of men: by the Satisfaction, they give faithfull readers, both in faith & manners: by the accomplishment of what is prophesi'd in them: by the conformitie of their writers, when they handle the same matters: by the consent of the Jewish & Christian Churches: & so being assur'd, that they are such, doth shew, commend & command them to all Christians, in the name of her Lord & Head.

C. I say, she commands them in the name of her Lord: for though the Church shew me these Books, yet their authoritie is not from the Church, but from God, whose written Word & will they are, so sufficient & full, that they are able, to make the man of God wise unto salvation, through faith in Christ Jesus, perfect in all good workes.

CI. The Scripture containing Gods Covenant of favor & blessings, both corporall & spiritu­all, temporall and eternall, to his faithfull & obe­dient people: I Beleeve, he was pleas'd, to con­firme & seale his gracious promises; least anie man, whom they concerne, should mistrust or for­get them. The confirmation was by an Oath, God swearing by himselfe, to blesse in Christ (the seed of Abraham) all nations of the earth. The Seales were & are Sacraments, which represented to the Fathers & doe still assure us of Salvation through Christ: for though their matter did differ from ours, yet their signification was the same, even Christ the Lambe slaine, from the worlds beginning to its consummation.

CII. These Sacraments being holie signes of Christ, must have from him institution, promise of grace, matter & forme, with the analogie or correspondence betweene the element or signe, & the thing signifi'd in some proprietie. I Beleeve [Page] then, that Christ ordain'd the Sacraments, our holie Church hath now, appointing their matter & forme, by which matter he represents the inward effects of his grace, promis'd to those, who shall receive the signe, in faith, love, pur [...].

CIII. Christ being the substance, or inward matter of the Sacraments, is likewise th'inward Minister, giving or doing to the faithful soules what the signes doe to the bodies: for unto such the signes are not naked; but with the signes they re­ceive Christ, with all his benefits, the merits of his life & death: wheras the Reprobat, infidell, or wicked persons being not of Gods election, & so wanting the good disposition, which is requir'd in all worthie Communicants, or partakers of Christs merits, receive the signes to their condemnation, missing the grace, which is not ty'd unto the signes, nor shut in them. For though the signes be com­mon to all the visible members of the Church: yet the grace signify'd is proper to the sole Elect; to whom onelie the Sacraments are most true Seales, assurance, meanes of Gods love towards them, in their Election, Vocation, Justification, Sanctification & Glorification.

CIV. Considering them in this respect of Seales, assurance, meanes, not as Causes of Salva­tion, I esteeme them greatly, yet never adore them: & albeit the neglect of them be dangerous, yea damnable, because ordain'd & commanded by Christ: yet I beleeve, that God being not ty'd to the meanes & second causes, manie men may be, & are sav'd, without the Sacraments or signes; for Christ being th'inward matter & Minister of them, may supplie the want of outward matter & Mi­nisters.

CV. Whom I Beleeve to be onely the Stewards [Page] of Gods mysteries, those men, who are lawfully call'd, for the dispensation of their Lords Word & Sacraments: yet I dive not into their intenti­ons, nor consider their worthines, for the efficacie of the Sacraments: but observing Christs Jnstitu­tion, in their words & actions, I relie on his pro­mises, for my present consolation, & future Sal­vation.

CVI. The outward matter of the Sacraments being VVater, & Bread and VVine are sanctify'd by prayers & the VVord of God, chiefly such words as containe the Institution of the Sacra­ments: & this Sanctification doth not consist in an alteration of the substance or qualities of the elements, but in a change of their common use into a holie signification: for being thus Sancti­fi'd, or set a part, the water sprinkled, the bread broken, & the wine powr'd, both given, taken, eat, & drunke, (which actions with the words of Christs Ordinance & promises, are the formes of the Sacraments) they represent spirituall things under corporall shapes: the Water in Baptisme signifying the washing of my soule, from all her filth & sins, by the bloud of Jesus; & the molli­fying of my hard heart, by the pow'rfull graces of his spirit: & the Bread & Wine in the Lords Supper representing my Spirituall nourishment, by the flesh & bloud of Jesus, the merits of his life & death.

CVII. And as this nourishment could not be represented by the signes, if their substance should not remaine; I Beleeve & Professe, that the bread & wine in the Lords Supper retaine their whole substance, as well as the water in Baptisme: & that it is against Scripture, reason & the nature of Sacraments, to imagine anie substantiall [Page] alteration or annihilation of the signes, in either of the Sacraments. Then to fancie in them a corpo­rall presence of Christ, as is beleev'd by manie men, is likewise 'gainst Scripture, reason and the nature of all bodies, although glorious: for not­withstanding their agilitie, impassibilitie & glorie, they are and must bee finit, & have their naturall length, breadth and depth.

CVIII. These two, Baptisme & the Lords Sup­per, alreadie named twice, are the onelie Sacra­ments, which I beleeve, Christ left unto his Church, to represent her spirituall generation and refection: for, the faithfull find truly in their re­ception what the signes signifie, their new birth unto Christ, & nourishment by him. Besides these two, I Acknowledge & receive no other.

CIX. Baptisme being the first, not by its dig­nitie: (for, they are both alike holie and excel­lent:) but by reason of its institution & significa­tion, I Define it to be, a Sacrament, which by its matter applied with the forme represents & seales unto us the remission of sins, mortification of the flesh, renovation of the Spirit, and adoption in Christ: who infusing his grace into our hearts, changes our carnall affections into spirituall, sof­tens our stonie hearts, purifies our corrupt na­ture.

CX. Yet I say not, that these things be alwayes done in Baptisme: for considering, that Abraham was justified & in Gods covenant, before he had receiv'd the signe of Circumcision, a seale of the righteousnes of the faith, which he had, being yet uncircumcis'd: I Beleeve, that our Regeneration may be, & is, wrought sometimes before Baptisme, in men of discretion, who have the right know­ledge of God, and faith in him, & love to him; [Page] and sometimes long after Baptisme: for, God be­gets us when he will, by the outward seed of his Word, & the inward notions & motions of his Spirit, and by degrees Sanctifies us.

CXI. As this Sacrament is the first visible seale of Gods covenant it must not be denied them, who desire it, if their knowledge, faith, re­pentance, and good life declare them fit, to be re­ceiv'd into Christs flock. And since it is certain, that Gods promises made to us, belong likewise to our children, whose God he promises to be, whom Christ embrac'd and blest, testifying, that they have right in the Kingdome of heav'n: and since again, the Circumcision of the Jews (which our Baptisme succeeds) was ordained by God, even for babes of eight dayes old.

CXII. I Beleeve, all the children of them, who are probably thought to be in th' alliance of God, may well receive the signe and seale of that cove­nant, in which likewise they are; and the earnest of that kingdome, which by the grace of God, and by vertue of his free promises, doth belong unto them.

CXIII. In the reception of this Sacrament, we give our names to Christ, & become his Souldiers, to fight under his white Banners of love, humili­tie, sinceritie, truth, chastitie & all vertues; against malice, hatred, pride, falshood, lust and the foule troupe of all vices, which warre 'gainst us, under the black Standards of the Devill, the World and Flesh. Albeit then I confesse, we deserve death, to forsake Christs colors, and turn to his & our e­nemies: yet being graciously recall'd by him, if we return to him, & by faith accept the pardon, he of­fers to sinners,

CXIV. I Beleeve, that after Baptisme, we may [Page] Repent often, and be receiv'd into favor by him, who knowes what is in man, and how the wisest erres, the strongest falls, the holiest sinnes: and therefore assists his Elect, with such effectuall grace, that they cannot have mortall falls, not commit the sin unto death, that impudent, wilfull and constant opposition or deniall of the Lords truth, knowne by the testimonie of the holie Ghost, convincing mans rebellious heart.

CXV. Allowing Repentance, and knowing it necessarie, before the reception of either Sacra­ment, in men of discretion; I conceive it to be, a true sorrow for all our sins, begot in our hearts by Gods Spirit & the filiall consideration of the infinit Majestie of our gracious God and loving Father offended by our sins, which we truly detest, resolving seriously never to displease our God willingly, but to serve him faithfully in all things, vowing to keepe his holie lawes, & make to our neighbours all possible and due satisfaction or restitution of name, goods, losses, and to give them an information of the truth, if we have mis­led them; and withall begging Gods pardon, which we beleeve, he will grant for Christs sake, & for him freely granting ours to those, who have offended us, although they doe not desire it.

CXVI. Who by Gods speciall grace hath this true Repentance, with a solid Knowledge of him, & a right Faith of him, to him, in him; Beleeving what he is, hath reveal'd and promis'd, yea apply­ing unto himselfe his gracious promises, & wholly relying on them, may most comfortably receive both Sacraments▪ or having once receiv'd the first, be often admitted unto the participation of the second; concerning which this is my Faith, that 'tis

[Page]CXVII. A Sacrament, in which by Bread & Wine God represents to us our spirituall & perfect nourishment & preservation to eternall life, by Christs Bodie and Bloud; & seales unto our soules his free & frequent promises of remis­sion of sin, of everlasting life, & of his love & protection, by the merits of his sons obedience: for certainely, this Sacrament is a noble Token of Gods constant love towards us, a sure Earnest of his glorie, a knowne Seale of his promises, & a faire Remembrance of the disgraces, paines, tor­ments, Christ endur'd in his life and death.

CXVIII. I say disgraces, paines, torments: for, I Beleeve, that this Sacrament is a Memoriall of the humiliation, not of the glorification of Christ, whom then we consider enduring, not reigning; in paines, not in pleasures, in infamie, not in glorie: So that the breaking of the bread, and powring of the wine represent us the torments of Christs flesh, & the effusion of his bloud; the first tortur'd, the second shed, for the food of our soules.

CXIX. And thus are they made our Soules food. As we take bread and wine, & our out­ward senses see, feele, smell & tast but the signes, our soules behold the thing signified by them, the verie flesh & bloud of Christ, which then we eat and drinke, beleeving sincerely, that by his paines, ignominies and righteousnes, both in his life & death; yea in his Sepulture, he made satisfaction to Gods justice for us, delivering us from ever­lasting death, & purchasing eternall life for us: & in that faith, our soules live here, fat (as it were) by Christs merits, & strong with hope, to enjoy, his glorie.

CXX. 'Tis then onely by Faith, not by the [Page] mouth of the bodie, that the Elect eat and drink the flesh and bloud of Jesus: for, his glorious bodie being in the highest Heaven, is not fit meat for our stomach: neither can it be present in, with, or under the signes, but by a Sacramentall significa­tion. I Beleeve then, that Christs Bodie is present but Sacramentally, by signification or representa­tion of Christs effects, and of the merits of his whole humanitie, which then I see, take, eat by faith, the eye, hand and mouth of the Christian Soule, applying that to me, which Christ acted and endured for me. For though Christ be not in the bread and wine, else Reprobat and Dogs might then eat him: yet

CXXI. I Beleeve, he's present in the Sacrament by his Divinitie, and there I adore him. He's there, by communication and a free grant of his merits; and by faith I doe embrace them. He is there, giving grace, and promising glorie; and I receive him beleeving. And since this Sacrament was ordained by him, under both kinds of bread and wine;

CXXII. I Beleeve, it must be administred & receiv'd in both kinds, aswell to signifie our perfect nourishment; as to refresh in our me­mories the torments of Christs flesh, and the effusion of his bloud. I Esteem then the deniall of the Cup, a Sacrilegious mutilation of the Sa­crament, and a dangerous diminution of its sig­nification. And since the matter of the Sacra­ments is appointed by Christ, and that they are intended to signifie our Spirituall generation and Refection, and to be likewise Remembrances of Christs life and passion;

CXXIII. I esteeme them greatly abus'd, if mixt with any other matter, or administred & receiv'd, [Page] to anie other ends. The mixture then, or additi­on of oile and salt, with, or to the water in Bap­tisme: the Baptisme of Bells: the celebration & reception of the Lords Supper, in the honor of Saints, and upon their Reliques; or for confirma­tion of leagues, treaties, bargaines; for the proofe of denied rights, or of suspected innocence; cure of diseases; happie succes, or the like ends: and the keeping or carrying of the consecrated bread, for devotion or adoration, are most superstitious and idolatrous profanations of the Sacraments, and so hainous sins against God;

CXXIV. Who being the Lord of all things, & having vouchsafed to manifest to men, in what fa­shion he will be serv'd by them; 'tis (I Beleeve) an intolerable presumption, to alter or break wil­lingly the lest of all his Laws: and 'tis also a great blindnes, to thinke to please him in that way, which he doth not approve.

CXXV. To receive then his Sacraments other­wise, then he doth appoint, and to serve him in I­mages, statues, superstitious ceremonies, idola­trous and will-worship, pilgrimages, vowes, pray­ers and confessions made unto Angels and dead Saints, feasts and fasts kept for them, and oathes taken by them, cannot have his gracious regard, as things pleasant to him; but justly draw his curse, as abominable folies. Yea,

CXXVI. I Beleeve, that Vowes & Praires made unto God alone, and Oathes taken by him, if they be such, as he doth not require, nor in that fashi­on, he approves; such as prayers in unknowne tongues, & concluded by the name, merits, medi­ation of anie other, then of Christ, are abomina­tions before him.

CXXVII. And such I doe Esteeme all light, [Page] false, injust vowes, prayers and oathes: & amongst them, those foolish, rash and impossible vowes of povertie, chastitie, obedience, which are held by manie persons, such hie actions of religion, that those have got the speciall name of religious, who make such vowes to God, the Virgin Marie, and some chiefe Frier.

CXXVIII. And as the making of such vowes, and taking of such oathes doe doubtles greatly of­fend God: so I Beleeve; he is highly displeas'd, at the breach of all vowes, promises, oathes, which in themselves are just and rightly made, either to him or anie man: for, he hates both the commis­sion of ill, & the omission of holie duties, and all just promises: yea anie thing whatsoever against his holy Law, whether it be in thoughts or affecti­ons, wo [...]ds or actions, great or little, is odious to that pure and righteous Spirit, whose Law being spirituall & generall, the whole man is subject to it, and judg'd by it.

CXXIX. By Gods Law, I conceive the decla­ration of his Will, in the holie Scripture, wherein he hath been pleas'd to manifest fully what he loves and abhorres; and so to command us the first, and forbid the second.

CXXX. I Beleeve then, that all Injunctions & Prohibitions, which concern men in generall, a­bout faith & good works, must be diligently both beleev'd and observ'd. Yet since the Lord him­selfe hath for our ease made a compendium of his morall Law in ten precepts, and Christ hath re­duc'd faith or knowledge to two heads, of God and of himself; having declar'd my faith, concerning God, Father, Son, holie Ghost and manie other things, and intending to set it down fully concer­ning Christ, I will now speak onely of those ten [Page] Commandements, & briefly thus.

CXXXI. I Beleeve them the just and perfect rule of morall honestie, finely and fully, although succinctly, expressing our duties to God and man, and forbidding what may offend either. I say fully for in their brevitie, we must wisely understand the whole, by a part; the generall, by the speciall; prohibitions, by injounctions; inward duties, by the outward: and on the contrarie, outward duties, by the inward; injounctions, by prohibi­tions; the speciall, by the generall; and a part, by the whole.

CXXXII. All these ten Commandements containing each speciall matters, may be yet re­duc'd to two Heads, the Love of God, and Love of the Nighbour.

CXXXIII. Who then Loves God, with all his heart, soule, strength; as a good child loves his Father; regarding him above all things; rejoy­cing in his perfections; magnifying his name & workes; inviting all men to his love, all crea­tures to his praise; fearing to displease him, and seeking to please and serve him, in that way, he prescribes; adoring him alone; having no faith, no hope, but in his wisdome, pow'r, goodnes, for what concernes the soule; seeking health, ease, ho­nors, riches, but from him & by lawfull meanes; enduring patiently his corrections; being thank­full for his blessings, & in all things submitting his will unto his, doth (I Beleeve) fulfill the Com­mandements of the first Table, which concerne God and his service.

CXXXIV. And who in and for God loveth his Neighbour as himselfe, doing what he can lawful­ly, to instruct him, in the right & full knowledge of the Lord, to divert him from sin, exhort him to [Page] vertue, help him to leade a holie & sweet life, wish­ing, praying for him what is necessarie for his pre­sent & future happines; and freely, heartily and fully pardoning him all faults, doth likewise ful­fill the commandements of the second Table, con­cerning his Neighbour.

CXXXV. But because this love towards God & man cannot be so pure & perfect, in the state of our corruption, but that we sin daily 'gainst both, & so transgresse the law of God; and by our trans­gression loose the blessing of everlasting life pro­mis'd unto its observers, & doe daily incurre the curse threatned unto its transgressors, I Beleeve & confesse, that though the Law be just & perfect in it self: yet by reason of our weaknes, since the fall of Adam, it is not sufficient to Salvation.

CXXXVI. Sith then my workes are imperfect, I Beleeve, my faith must supplie their want. And since the Law cannot save me, but rather con­demnes me; I borrow the helpe of my faith, be­leeving God, for my righteousnes or justification. And because it is not enough, to beleeve in God without Christ, this is my Heartie Faith in him, & Verball confession of him, besides those points, I have alreadie toucht concerning him

CXXXVII. That God, Father, Son, holie Ghost having in mercie Elected some men, it pleas'd that onelie wise & gracious Spirit, to give them Christ, as the effectuall meane of their Election, & sole cause of their Salvation. 'Twas then decreed, that the second Person of the incomprehensible Trini­tie should assume mans nature, thus to be made to Gods Elect, wisdome, righteousnes, sanctification & redemption.

CXXXVIII. And least our Nature should be corrupt, sinfull in Christ, if as man he had descen­ded [Page] from Adam, by naturall generation; it was likewise decreed, that a pure and perfect bodie should be formed by the power of God, of the pu­rified substance of a faithfull Virgin, without the helpe or seed of man.

CXXXIX. And as this was eternally decreed, so I Beleeve, it was perform'd in the appointed time: for, the blessed Virgin Marie beleeving Gods message, & consenting to be made a Mother, without anie carnall knowledge of man, did by the power of the holie Ghost conceive that wondrous Child, who by an eternall Generation is the Son of God, without Mother; and by temporall con­ception, the Son of Man, without Father.

CXL. Mans nature in Christ [...]ubsisting not in it selfe, but in the Person of the Wo [...]d, I Beleeve, that in one instant, Christs whole humanitie bo­die & soule was form'd, created & assum'd, or ta­ken up by the second Person of the Divinitie, in such a strait & perpetuall union, that it did never subsist without the Word, who assum'd the nature, not the person of man: so that in Christ there is but one divine, eternall & indivisible person, in, to, by which, our whole nature soule & bodie hath its subsistence, abiding or standing; yet addes no­thing unto the Deitie: for, God being perfect, simple & eternall, he can receive no addition, com­position, alteration, passion.

CXLI. The Union being Personall, of two na­tures in one Person; I Beleeve, that as the Person of Christ can not be divided, so his Natures are not, can not be confounded, but still retaine their essentiall proprieties; the divine being eternall, infinit, omnipotent, omniscient; and the human, temporall, finit & once passible, having a begin­ning of time, & limits for knowledge, power & [Page] place. For though Christs human pow'r, know­ledge, wisdome were great & excellent: yet

CXLII. I beleeve, they were finit, so that all things were not possible & known unto him, as man, although as God, he knew, could doe all things, which are not contradictorie. I say there­fore, that although Christs Person, (to whom the proprieties of both natures are common) knew all things in the wombe; yet it was not by his hu­man nature, by which he being born, increased in wisdome, learning new things by dailie experi­ence. And thus I Beleeve, he was born.

CXLIII. Although his bodie was by the power of God form'd in an instant to the requisit growth, for the reception of the soule, yet he was in the Virgins wombe, & grew in it to greater strength, till the dayes were accomplisht, that she should be deliv'red.

CXLIV. And then the blessed Maid brought forth in Beth-lehem, & in a stable, the Maker of heaven & earth, who then appeared to the world, in the shape of a poore Servant, in the forme of a weak Infant, whom beholding with the strong eyes of faith, I most humbly adore: for,

CXLV. I Beleeve, that that Infant is God and Man: Man, to doe & endure for me, that is, in my steed & for my good, what I could not, yet ought both to doe & suffer: and God, to give infinit price, efficacie or force unto the actions & passi­ons of the Humanitie, & apply them to me.

CXLVI. I Rely then wholly on the merits of Christs obedience to Gods Law, & of his suffrings for my sins; Beleeving, he exactly observ'd the Law for me, & fully satisfi'd his offended justice; and so by his paines & righteousnes both origi­nall & actuall, redeemed me from sin, death, hell; [Page] and purchast me grace, life, Heaven.

CXLVII. Christ then is all my hope, my onelie Mediator of redemption & intercession, through whom I live on earth in grace, & shall in heaven in glorie. To procure me both these, & also to shew me examples of humilitie, meeknes, patience & all vertues, my Saviour was borne amongst beasts; subject to my passions & infirmities, yet without sin or disorder; circumcis'd the eighth day; car­ried into Egipt; Persecuted through all his Life, which having led most holily, humbly, painefully, patiently & miraculously, chiefely the three last yeares; in which by his mightie wonders & divine instructions he manifested his Deitie, he ended it, by an ignominious and cruell death, drinking at last the full & bitter cup of Gods indignation a­gainst sin and sinners, treading alone the Wine­presse of Gods wrath, & shedding all that precious bloud, which is our bath & onelie purgation.

CXLVIII. I Beleeve then, that as he did re­present us, he was in his human nature expos'd unto the wrath of God, which his innocent Soule so lively apprehended, that she was heavie unto death, then enduring for his Elect (by the helpe of the Deitie supporting the Humanitie) th' eter­nall paines due to their sins, & so making to God satisfaction in that nature, yea in both parts of that nature, which had offended him.

CXLIX. For, unto this fearefull apprehension & spirituall sense of Gods indignation, which (I Beleeve) he had often, were added most grievous torments, his pure bodie endur'd, from his birth­day, to the last moment of his life: so that he was both in soule & bodie, & in his life & death, wounded for our iniquities, bruis'd for our trans­gressions, curs'd for our sake, and kill'd to give [Page] us life; as those being the end of his Incarnation.

CL. And thus was the Lambe of God slaine, for the sins of all the faithfull, from the foundation of the world unto its destruction. After manie indignities, blows, paines, he was nail'd to a crosse, and hang'd betwixt two theeves, as the greatest malefactor: and so indeed was he, as he did then represent thousands of sinners, for whose ransome he truly and willingly dy'd, offring to God his paines & death, his passions & actions, for redem­ption & salvation of his Elect, whom he did s [...]n­ctifie through the offering of his Bodie, once for all; so that they neede no other oblation for sin, then that, which Christ offred, & cannot be re­new'd, because he dyes no more: nor other satis­faction, then that he made for them, all other be­ing both impossible & needles.

CLI. Christ our life being dead, I Beleeve, that his Bodie was buried, to testifie the realitie of his death, & how our sins were then buried with him, which without his humble passion had cast us downe into hell-fire. But as Christ dy'd without the lest offence to God or man; so the grave could not hold him long, but the third day of his Bu­riall

CLII. I Beleeve, that Christs glorious soule was reunited to his Bodie, by the power of his Divi­nitie, which never forsook them, but kept them still, one in heaven, & the other in earth, in that wonderfull and incomprehensible personall union. And this reunion being made of the two parts of his humanitie, Christ rose out of his grave, as well to assure me of my spirituall & corporall resurrecti­on, from sin & death; as to receive the reward of his obedience unto the Law of God, & unto death for me: for,

[Page]CLIII. I Beleeve, that Christ having well per­form'd his office, in the state of his humiliation, in planting, teaching, governing & redeeming his Church, for which hee did humble himselfe, and become obedient to the death of the crosse; it pleased the Father, to exalt him, manifesting his Deitie, through which the whole Humanitie was made most free from naturall infirmities, and in­vested with such agilitie, impassibilitie, glorie & felicitie; that it surmounts the excellence of the verie Angels, having the full measure of perfecti­on both in soule and bodie, of which they are ca­pable without destruction. I confesse then, they are as glorious as may be: yet

CLIV. I Beleeve, that glorie is finit, and much inferior to the essentiall and incommunicable perfection of the most glorious Trinitie. Albeit therefore Christs person be as glorious, as the Fa­thers and holie Ghosts: yet his Humanitie being not capable of that infinit perfection, it can not have that omniscience, omnipotence, Ubiquitie, Majestie and felicitie, which are proper to the Di­vinitie. The knowledge then, power, glorie and joy of Christs soule is finit, although most rare & excellent: and his glorious, immortall and agile bodie is likewise & must be finit, solid, visible & palpable, having his just measure in length, bredth, depth, & being contain'd in that place, which he is pleas'd to fill for the present.

CLV. Heaven being the proper seat of all bles­sed soules after death, I Beleeve and confesse, that Christ Jesus, to give me assurance of my future glorification & ascension thither, first in the soule, immediatly after my death; then in Soule and Bo­die, at the Resurrection; did fourtie dayes, after his rising from the dead, ascend triumphantly and [Page] visibly into the heaven of heavens, that highest Orbe, which the great King of Kings hath made, as a fit place, for the full manifestation of the ri­ches of his glorie, the greatnes of his pow'r, the excellence of his wisdome, and the exces of his bountie.

CLVI. And Jesus being Ascended thither, by the Almightie pow'r of his Divinitie, I Beleeve, he is there, sitting at the right hand of God, that is, having in his Humanitie, glorie, wisdome, pow'r & strength next to Gods; governing heaven, earth and hell, but chiefely ruling and teaching his Church, by his omnipresent spirit and all-filling Divinitie, by which he is with her, till the end of the world; interceding for her and shewing his Father the wounds, he suffred for her sake: and so by his merits & praires sanctifying and blessing her, & by his pow'r protecting her, from the devill and his members;

CLVII. For whose generall overthrow & finall subjection, and to manifest Gods mercie and ju­stice towards men: I Beleeve, that the Lord Jesus (whom the heavens containe till the end of the world, as he is man, although as God he be everie where) shall then appeare in Majestie and great glorie, & that by his Almightie pow'r, which at first made things of nothing, and Adams bodie of the dust; all the dead shall then rise, and the li­ving be chang'd, & all appeare before the glorious throne of Christ, there to be judg'd according to their works, yea manie for their Works: for cer­tainly

CLVIII. The reprobat shall then perceive, that their infidelitie and wickednes are the causes of their everlasting damnation in hell, where they shall feele such desperat & perpetuall griefes of the [Page] mind, & torments of the flesh, as shall make them hate & curse God, and see (although too late) how miserable that reasonable Creature is, who wil­lingly rebells from God, & persists in its rebellion.

CLIX. But those blessed persons, who by Gods grace beleev'd in him, lov'd, fear'd, serv'd him, shall then be Judg'd, according to their Workes, yet not Sav'd for, or by those workes, but by the meere mercie, of God, in and by Christ their gracious Judge: who in his just anger having sentenc'd and sent the wicked into Hell, with the approbation and praise of the Elect.

CLX. Shall (I Beleeve) in his tender love to­wards these, invite and convey them with him into Heaven there to enjoy an incomprehensi­ble, everlasting, gratuit and full Felicitie, in the vision of Christ, and fruition of God, who being the beginning & end of all things, the first & last, I end this my Beleefe and Confession in him:

Beseeching that eternall Spirit, by whose most speciall assistance I have both began and finisht, and unto whom therefore I yeeld most heartie thankes; to make me immutable in this Beleefe, bold in this confession, carefull in the aversion of all sins, and diligent in the practice of all Chri­stian vertues, and religious duties.

Doe so I pray thee, gracious God; Yet, if my Beleefe is not right; O Lord, rectifie it, & teach me the true faith And if it be not full enough, not suf­ficient to Salvation; Lord, increase it. But if 'tis such, as it must be; pray O Christ, that my faith faile not but confirm it, & make me stedfast in good works, to the glorie of thy mercie, in the Salvation of thy poore servant, & of al those, who by my good coun­sels & vertuous examples, shall find the true know­ledge of thee, & the right meanes, to love, serve, please & enjoy thee. AMEN.