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 Christ 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 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 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 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 purâ—â—â— 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 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
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 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 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 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 pleasâ—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 manifâ—st the riches of his mercie in our perpetuall happines LXXII I Confesse then that by grace we are 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 worâ—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 everlastâ—ng happines yet LXXIV I Beleeve they cannot be a meâ—â—â—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 't is fit the whole man receive for ever the reward of his wickednes
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 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 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 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 I le 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 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 't was 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
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 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 'T was 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 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 â—ubsisting not in it selfe but in the Person of the Woâ—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 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 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 Wine-presse 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