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
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
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
torments Christ endur'd in his life and death CXVIII I say disgraces paines torments for I Beleeve that this Sacrament is a Memoriall of the humiliation not of the glorification of Christ whom then we consider enduring not reigning in paines not in pleasures in infamie not in glorie So that the breaking of the bread and powring of the wine represent us the torments of Christs flesh the effusion of his bloud the first tortur'd the second shed for the food of our soules CXIX And thus are they made our Soules food As we take bread and wine our outward senses see feele smell tast but the signes our soules behold the thing signified by them the verie flesh bloud of Christ which then we eat and drinke beleeving sincerely that by his paines ignominies and righteousnes both in his life death yea in his Sepulture he made satisfaction to Gods justice for us delivering us from everlasting death purchasing eternall life for us in that faith our soules live here fat as it were by Christs merits strong with hope to enjoy his glorie CXX 'T is then onely by Faith not by the mouth of the bodie that the Elect eat and drink the flesh and bloud of Jesus for his glorious bodie being in the highest Heaven is not fit meat for our stomach neither can it be present in with or under the signes but by a Sacramentall signification I Beleeve then that Christs Bodie is present but Sacramentally by signification or representation of Christs effects and of the merits of his whole humanitie which then I see take eat by faith the eye hand and mouth of the Christian Soule applying that to me which Christ acted and endured for me For though Christ be not in the bread and wine else Reprobat and Dogs might then eat him yet CXXI I Beleeve he 's present in the Sacrament by his Divinitie and there I adore him He 's there by communication and a free grant of his merits and by faith I doe embrace them He is there giving grace and promising glorie and I receive him beleeving And since this Sacrament was ordained by him under both kinds of bread and wine CXXII I Beleeve it must be administred receiv'd in both kinds aswell to signifie our perfect nourishment as to refresh in our memories the torments of Christs flesh and the effusion of his bloud I Esteem then the deniall of the Cup a Sacrilegious mutilation of the Sacrament and a dangerous diminution of its signification And since the matter of the Sacraments is appointed by Christ and that they are intended to signifie our Spirituall generation and Refection and to be likewise Remembrances of Christs life and passion CXXIII I esteeme them greatly abus'd if mixt with any other matter or administred receiv'd to anie other ends The mixture then or addition of oile and salt with or to the water in Baptisme the Baptisme of Bells the celebration reception of the Lords Supper in the honor of Saints and upon their Reliques or for confirmation of leagues treaties bargaines for the proofe of denied rights or of suspected innocence cure of diseases happie succes or the like ends and the keeping or carrying of the consecrated bread for devotion or adoration are most superstitious and idolatrous profanations of the Sacraments and so hainous sins against God CXXIV Who being the Lord of all things having vouchsafed to manifest to men in what fashion he will be serv'd by them 't is I Beleeve an intolerable presumption to alter or break willingly the lest of all his Laws and 't is also a great blindnes to thinke to please him in that way which he doth not approve CXXV To receive then his Sacraments otherwise then he doth appoint and to serve him in Images statues superstitious ceremonies idolatrous and will-worship pilgrimages vowes prayers and confessions made unto Angels and dead Saints feasts and fasts kept for them and oathes taken by them cannot have his gracious regard as things pleasant to him but justly draw his curse as abominable folies Yea CXXVI I Beleeve that Vowes Praires made unto God alone and Oathes taken by him if they be such as he doth not require nor in that fashion he approves such as prayers in unknowne tongues concluded by the name merits mediation of anie other then of Christ are abominations before him CXXVII And such I doe Esteeme all light false injust vowes prayers and oathes amongst them those foolish rash and impossible vowes of povertie chastitie obedience which are held by manie persons such hie actions of religion that those have got the speciall name of religious who make such vowes to God the Virgin Marie and some chiefe Frier CXXVIII And as the making of such vowes and taking of such oathes doe doubtles greatly offend God so I Beleeve he is highly displeas'd at the breach of all vowes promises oathes which in themselves are just and rightly made either to him or anie man for he hates both the commission of ill the omission of holie duties and all just promises yea anie thing whatsoever against his holy Law whether it be in thoughts or affections woâ—ds or actions great or little is odious to that pure and righteous Spirit whose Law being spirituall generall the whole man is subject to it and judg'd by it CXXIX By Gods Law I conceive the declaration of his Will in the holie Scripture wherein he hath been pleas'd to manifest fully what he loves and abhorres and so to command us the first and forbid the second CXXX I Beleeve then that all Injunctions Prohibitions which concern men in generall about faith good works must be diligently both beleev'd and observ'd Yet since the Lord himselfe hath for our ease made a compendium of his morall Law in ten precepts and Christ hath reduc'd faith or knowledge to two heads of God and of himself having declar'd my faith concerning God Father Son holie Ghost and manie other things and intending to set it down fully concerning Christ I will now speak onely of those ten Commandements briefly thus CXXXI I Beleeve them the just and perfect rule of morall honestie finely and fully although succinctly expressing our duties to God and man and forbidding what may offend either I say fully for in their brevitie we must wisely understand the whole by a part the generall by the speciall prohibitions by injounctions inward duties by the outward and on the contrarie outward duties by the inward injounctions by prohibitions the speciall by the generall and a part by the whole CXXXII All these ten Commandements containing each speciall matters may be yet reduc'd to two Heads the Love of God and Love of the Nighbour CXXXIII Who then Loves God with all his heart soule strength as a good child loves his Father regarding him above all things rejoycing in his perfections magnifying his name workes inviting all men to his love all