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
Way and a broad Road which being well follow'd shall doubtles leade them to Heaven For although perhaps I differ from other Protestant Beleefes yet my Confession being built on a sure foundation the written Word of God it may be a safe guide But that diversitie of opinions should breed no doubts in Religion it is my heartie wish and pray'r that we be all of one mind in the Lord Yet because this is difficult I will here adde that my difference from other Protestants consisting in omissions oppositions or additions my Children must well examine these three points in particular And to helpe them in their judicious discussion I tell them now generally that if they find I omit or oppose what in other mens Confessions wants good authoritie being not grounded on Gods Word they shall doe well both to approve my omissions and stand with me in such oppositions Concerning additions these consisting either of matters or Articles if the first are godlie yea necessarie to be knowne let my wise Issue esteeme them above all increase of treasure and if as 't is likewise in the second concerning their number which exceedes all other Beleefes then let them thinke I have made so manie that for their brevitie they be learnt with facilitie for being short they may like fine morsels easily be chew'd eat digested the shortest containing some point and manie of them more And as eating a bit provokes often the appetite for more So that who hath learn't one Article of my Beleefe may have a desire to learne more I have linkt them all together often grounding the following on the bodie or matter of the preceding And if this with their great number of hundred and three score shall notwithstanding the brevitie of each make them seeme long and tedious yet hard to be learnt without booke by my Children who shall perhaps have but ordinarie wits my answer is that if we had in writing all the Songs Tales Ridles countrey-wenches can sing and tell although they cannot reade and abound not in wit it might appeare this Confession is not too long for the memorie of al those who instead of such vanities applie their minds to Religious studies and to whom it is freely giv'n to know the mysteries or secret things of Gods Kingdom One thing more I suspect may be objected against me that being but a privat man t is presumption in me to make a publick Confession and to such I answer that though I have no office in the Church or State yet as I am a Husband and Father I am a publick man and so have just authoritie to publish and declare my will to those who are subject to it and to them manifest my Faith to whom I owe oeconomique politique and Religious instructions Besides this objection might be as good against the first framers of those Beleefes and Confessions of Faith the French Germans and English have for I suppose they were contriv'd by some particular persons who though Bishops or Ministers had yet no more authoritie then I to impose them upon the Church of God But as those were receiv'd by generall consent so mine may be and from privat become publick and from proper common at least to my Wife Posteritie who in it and my Catechisme shall I hope find all knowledges necessarie to their eternall Salvation Intending to leave them both Catechisme and Confession and this being made last I have either omitted or lightly handled manie points which are ful in my Catechisme Let then one book help the other both shew my Wife Children all necessarie truths for their perfection felicitie Yet least my bookes should not be sufficient to make them perfect in the Lord let them frequently reade diligently studie and seriously meditate the Scriptures which are able to make them wise to Salvation HERBERTS Beleefe and Confession of FAITH Lord I Beleeve But that my Heart Beleeve alwayes to Righteousnes and that my Verball Confession be made to Salvation Helpe thou my Vnbeleefe 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 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 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
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 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 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 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 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