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
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
or feele th' effects of Gods bountie LXXV I Beleeve that my flesh my verie flesh shall by the pow'r of Christ be then reunited unto my Soule never to be separated but to enjoy both together the fruits of Christs merits a perpetuall fulnes of joy which surpasses all conception expression of man my whole person being made so glorious that neither spirit nor flesh shall want any thing requisit to their full perfection LXXVI This glorious Resurrection being proper to the Elect is a free gift of God to the secret members of Christs bodie which is known by the name of Church I Beleeve then that God hath here a Church or assemblie of men call'd by his Spirit Word unto the State of Grace that this Assemblie is Christs spirituall mysticall Bodie LXXVII I Call it Spirituall for as Adam is the Head of the companie of carnall men who live after the flesh as being his Children engendred in his corruption so those who live after the Spirit are the blessed bodie of Christ who is their Head by Adopotion Redemption Sanctification or Renovation LXXVIII I call it likewise Mysticall or hid because Gods Election our Regeneration are not things subject to the eye so the Church is invisible her members being not seen as they are Elect though they be visible as men professing the true Religion by their holines manifesting their faith an effect of their Election I say their Holines 'cause LXXIX I Beleeve that Gods Church is Holie all faire and without spot yet not properly in her selfe for being compounded of men of whom the best is a Sinner this Holines of the bodie is as his Righteousnes Imputative God imputing unto the Church the holines of Christ which covers her impurities as Gods gifts are without repentance so LXXX I Beleeve this holines so inherent unto the Church that she cannot erre finally in those points of faith manners which work her damnation for though she admits some errors commits grievous sins yet she 's recall'd reformed by her Lover Lord so that her fall is not finall nor her sicknes to death LXXXI Her members then by which I understand onely th' Elect either never loosing or certainly recovering their donative integritie in faith all good workes Christ having promised her a subsistence or being till the end of the World I call her Infallible LXXXII And in this respect of continuation from the Worlds beginning unto its end because she 's not ty'd to places persons but is or may be spred through all nations consists of all sorts or degrees of persons I Beleeve her Catholique or Universall although sometimes she be contain'd in a litle compasse confin'd to a kingdome or Towne there being sometimes but few outward professors of the truth among them but few whose faith life be right for though many be call'd yet few are chos'n those manie who are thus call'd not chosen are often but a small number compard unto the rest who never heare Gods voyce know not his iudgements LXXXIII Which being true so considering the Church as Visible Invisible a Politique mysticall Bodie I allow her two Heads Beleeving her as a Civill Bodie subiect to Kings States under whom she subsists and so oblig'd to all their Lawes if iust that she sins against Christ her Invisible Head to denie them her Obedience LXXXIIII The Church which is likewise a Spirituall bodie the Assemblie of those faithfull persons who live walke after the Spirit must be subject unto Christ in all things for all his Lawes are iust there is no authoritie which on anie pretext may exempt her from her due Obedience to Christ her Husband Head Sunne LXXXV Considering Christ as a Husband the Church as a VVife I Beleeve her subject to him oblig'd to obey all his Lawes acknowledge him for her onelie Husband Lord adhere to him depend on him forsake all false lovers and seeke to please him in all things LXXXVI Considering Christ as a Head the Church as a Bodie I Beleeve there must be an union of the members with the head mongst themselves so that they all receive life from the head live among themselves in a holie union which is call'd Communion of Saints having Being Life Affections Actions Food Faith Hope common for certainly LXXXVII I Conceive Beleeve that all the members of Christs Church make but one mysticall Bodie Quickned by him Aiming as one man unto his glorie the preservation good of the Bodie Agreeing in the performance of the Heads commandements Breaking one bread feeding on his flesh the merits of his life death the graces of his Spirit Yeelding faith to his Word beleeving his promises Expecting his mercifull Rewards LXXXVIII This one Bodie of Christ having manie Members most fitly joyned together to grow up into him he hath for the edification of his Bodie for the collection perfection of all his Saints for the worke of the Ministerie given Apostles Prophets Evangelists Pastors Teachers so sent manie labourers into his field Vineyard I then Beleeve that the Ministers of the Church must have from God their Commission either Extraordinarie or Ordinarie LXXXIX The Apostles Prophets Evanglists being Extraordinarie Ministers had I Beleeve an Extraordinarie Vocation seal'd by Gods spirit both inwardly outwardly inwardly by a great knowledge of his mysteries strong motifs to advance his glorie outwardly by a good life by the gifts of tongues miracles prophesies XC The Leviticall Law being abolisht the Gospel Preacht writ beleev'd by manie nations those holie men did die those gifts ceas'd then succeeded succeede Ministers call'd ordinarily examin'd by the Church concerning faith knowledge good life then elected confirmed for the right administration of the Sacraments predication of Gods Word to give their flockes what they owe them full instructions in faith good manners dissvasions from all sins exhortations to pietie all Christian vertues meanes of reconciliation with God men visits comforts in their miseries captivitie diseases death XCI These Ministers being Shepheards to feede the Church must discharge their dutie both in publick in privat both by examples counsels leading their flocks to greene pastures still waters taking care of a weake sheepe which cannot well follow the rest of that too which goes astray XCII These Ministers being likewise as dogs must watch over the flock least grievous wolves enter the fold yea least some of the Church arise speaking perverse things teaching false doctrines breaking the Communion of Saints For though the members of the Church cannot say one to another I have no need of you sith even the feeble members are necessarie that in love policie those members are adorn'd which are lesse comelie Yet XCIII I Beleeve
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
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