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
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 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 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 cōmunicates 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 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 which 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 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
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
enough not sufficient to Salvation Lord increase it But if 't is 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 A BRIEFE INDEX OF THE CHIEFE POINTS A. ADams creation 35. to 42. Free will fall 44. to 47. Sins 45. 46. Angels 40. to 44. B. Baptisme See Sacraments C. Christ the head of Angels and men 42. Husband head Sun of the Church 84. 85. 94. Inward matter minister of Sacraments 103. What we ought to beleeve of him 136. to 160. Christians life 65. Hope 145 146. Church 76. to 95. Creation 35. to 40. E. Elect and Election 50. 51. 62. to 65. 160. How judg'd and sav'd 159. 160. F. Faith triple 116. G. Glorification 74. 75. God and what we must beleeve of him concerning the essence persons proprieties will works 1. to 40. Hath no eyes eares c. 41. Must be serv'd as he doth require 124. 125. 126. H. Humanitie of Christ 141. 142. 154. I. Image of God in Angels and in Man 40. to 43. Judgement generall 157. to 160. Justification 70. 71. L. Law of God 128. to 137. M. Mans creation See Adam Fall Ibid. Rising 50. 51. Insufficiencie 48. 64. 68. Men all damned in Adam 40. Some sav'd by Christ 72. Ministers of the Church 88. to 93. P. Predestination 63. 64. Preparations to the Sacraments See Sacraments R. Repentance 114. 115. Reprobat reprobation 51. to 62. Why damn'd 54. 158. Resurrection generall 157. To life everlasting 74. 75. 76. S Sacraments 101. to 109 125. Of Baptisme 109 to 114. The Lords Supper 117. to 116. Preparations to them 102. 111. 116. Abuses of them 123. Salvation by grace through faith 72. 136. Sanctification 69. Satan how the prince of the world 60. Scripture 95. to 102. Sin originall 47. to 50. Actuall 47. Against the holie Ghost 114. Is not the cause of reprobation 53â— But of damnation 54. 158. Son of God how assum'd our nature 137. to 145. Supper of the Lord See Sacraments V. Vocation 65. to 69. Vows pray'rs and oathes 126. 127. 128. W. Workes good why commanded 73. Are not the cause of election 63. 64. 72 to 75. 159 160. Manie matters are included in these a full Index of which might be bigger then the whole Book Interpretation of hard words A. ABilitie ablenes Assume to take Aversion loathing shunning B. Brevitie shortnes C. Capacitie ablenes Carnall fleshlie Collection gathering Communicat to give impart Compendium abridgement Compulsion force Conception conceit Corporall bodilie D. Decisions determinations Describe to set forth Dictat to tell suggest Difficult hard Discussion inquirie Donative given E. Effusion shedding Engendred begot Externall outward F. Facilitie easines G. Gratuit freely given done or made I. Immutable unchangeable Inbred naturall Infallible which cannot erre nor faile Inherent cleaving Incorporall without bodie Indivisible which cannot be divided Injounctions commandements Internall inward Invested clothed indu'd Judicious grave wise L. Limits bounds M. Mollifie to soften Morsell a bit Mortall deadlie Mutation change O. Oeconomique belonging to houshold affaires Omnipotent Almightie Omnipresent present in all places Omniscient knowing all things P. Palpable which can be felt Pluralitie a being of more then one Politique belonging to public affaires Preceding fore going Prejudice hurt losse Prioritie a being first Produce to send forth Prohibit to forbid Proportion measure or equalitie Purifie to make pure R. Reduc'd brought to Refection repast nourishment Reunited joined again S. Subtraction withdrawing Succinctly briefely Suggest to put in mind Suppresse to put down T. Testifie to beare witnes V. Veritie truth Vnapt unfit In the end of the Epistle reade 1645. for 1644.