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
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 birth-day 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 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 sâ—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 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 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 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
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