efficacie of the Sacraments but observing Christs Jnstitution in their words actions I relie on his promises for my present consolation future Salvation CVI. The outward matter of the Sacraments being VVater Bread and VVine are sanctify'd by prayers the VVord of God chiefly such words as containe the Institution of the Sacraments this Sanctification doth not consist in an alteration of the substance or qualities of the elements but in a change of their common use into a holie signification for being thus Sanctifi'd or set a part the water sprinkled the bread broken the wine powr'd both given taken eat drunke which actions with the words of Christs Ordinance promises are the formes of the Sacraments they represent spirituall things under corporall shapes the Water in Baptisme signifying the washing of my soule from all her filth sins by the bloud of Jesus the mollifying of my hard heart by the pow'rfull graces of his spirit the Bread Wine in the Lords Supper representing my Spirituall nourishment by the flesh bloud of Jesus the merits of his life death CVII And as this nourishment could not be represented by the signes if their substance should not remaine I Beleeve Professe that the bread wine in the Lords Supper retaine their whole substance as well as the water in Baptisme that it is against Scripture reason the nature of Sacraments to imagine anie substantiall alteration or annihilation of the signes in either of the Sacraments Then to fancie in them a corporall presence of Christ as is beleev'd by manie men is likewise 'gainst Scripture reason and the nature of all bodies although glorious for notwithstanding their agilitie impassibilitie glorie they are and must bee finit have their naturall length breadth and depth CVIII These two Baptisme the Lords Supper alreadie named twice are the onelie Sacraments which I beleeve Christ left unto his Church to represent her spirituall generation and refection for the faithfull find truly in their reception what the signes signifie their new birth unto Christ nourishment by him Besides these two I Acknowledge receive no other CIX Baptisme being the first not by its dignitie for they are both alike holie and excellent but by reason of its institution signification I Define it to be a Sacrament which by its matter applied with the forme represents seales unto us the remission of sins mortification of the flesh renovation of the Spirit and adoption in Christ who infusing his grace into our hearts changes our carnall affections into spirituall softens our stonie hearts purifies our corrupt nature CX Yet I say not that these things be alwayes done in Baptisme for considering that Abraham was justified in Gods covenant before he had receiv'd the signe of Circumcision a seale of the righteousnes of the faith which he had being yet uncircumcis'd I Beleeve that our Regeneration may be is wrought sometimes before Baptisme in men of discretion who have the right knowledge of God and faith in him love to him and sometimes long after Baptisme for God begets us when he will by the outward seed of his Word the inward notions motions of his Spirit and by degrees Sanctifies us CXI As this Sacrament is the first visible seale of Gods covenant it must not be denied them who desire it if their knowledge faith repentance and good life declare them fit to be receiv'd into Christs flock And since it is certain that Gods promises made to us belong likewise to our children whose God he promises to be whom Christ embrac'd and blest testifying that they have right in the Kingdome of heav'n and since again the Circumcision of the Jews which our Baptisme succeeds was ordained by God even for babes of eight dayes old CXII I Beleeve all the children of them who are probably thought to be in th' alliance of God may well receive the signe and seale of that covenant in which likewise they are and the earnest of that kingdome which by the grace of God and by vertue of his free promises doth belong unto them CXIII In the reception of this Sacrament we give our names to Christ become his Souldiers to fight under his white Banners of love humilitie sinceritie truth chastitie all vertues against malice hatred pride falshood lust and the foule troupe of all vices which warre 'gainst us under the black Standards of the Devill the World and Flesh Albeit then I confesse we deserve death to forsake Christs colors and turn to his our enemies yet being graciously recall'd by him if we return to him by faith accept the pardon he offers to sinners CXIV I Beleeve that after Baptisme we may Repent often and be receiv'd into favor by him who knowes what is in man and how the wisest erres the strongest falls the holiest sinnes and therefore assists his Elect with such effectuall grace that they cannot have mortall falls not commit the sin unto death that impudent wilfull and constant opposition or deniall of the Lords truth knowne by the testimonie of the holie Ghost convincing mans rebellious heart CXV Allowing Repentance and knowing it necessarie before the reception of either Sacrament in men of discretion I conceive it to be a true sorrow for all our sins begot in our hearts by Gods Spirit the filiall consideration of the infinit Majestie of our gracious God and loving Father offended by our sins which we truly detest resolving seriously never to displease our God willingly but to serve him faithfully in all things vowing to keepe his holie lawes make to our neighbours all possible and due satisfaction or restitution of name goods losses and to give them an information of the truth if we have misled them and withall begging Gods pardon which we beleeve he will grant for Christs sake for him freely granting ours to those who have offended us although they doe not desire it CXVI Who by Gods speciall grace hath this true Repentance with a solid Knowledge of him a right Faith of him to him in him Beleeving what he is hath reveal'd and promis'd yea applying unto himselfe his gracious promises wholly relying on them may most comfortably receive both Sacraments or having once receiv'd the first be often admitted unto the participation of the second concerning which this is my Faith that 't is CXVII A Sacrament in which by Bread Wine God represents to us our spirituall perfect nourishment preservation to eternall life by Christs Bodie and Bloud seales unto our soules his free frequent promises of remission of sin of everlasting life of his love protection by the merits of his sons obedience for certainely this Sacrament is a noble Token of Gods constant love towards us a sure Earnest of his glorie a knowne Seale of his promises a faire Remembrance of the disgraces paines
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
children of Satan are call'd the world of which the devill is the Prince being indeed their King God not by creation for he can create nothing but by their free subjection to his lawes those wicked thoughts lewd affections injust actions blasphemous words wherewith they are clothed seal'd as by the infamous liverie marke of the Prince of darkenes under whose blacke colors they fight against the Church of God the blessed companie of his Elect. LXI Yet I beleeve much rejoice that their indeavours are in vaine unles it be to trie the patience purge the vertue of Gods Saints as gold is tri'd refined in a furnace for as the Reprobate can never doe good workes as they are pleasant unto God and may have his gracious regard eternall reward 'cause they want Faith the root of all good workes doe not aime at Gods glorie which should be their chiefe end So LXII I Beleeve that the Elect cannot commit such sins as make them loose finally the infinit immutable love of God for though thy sin often yea grievously are not sometimes call'd till the last houre of the day of their life yet manie waters cannot extinguish that love but Gods foundation remaining sure his choice of them being eternall he loves them to the end and so gives them remission of their sins freely throughly Justifies Sanctifies Glorifies those he hath in mercie Call'd and Predestinated LXIII This Predestination being eternall as the Word it selfe doth shew a fore appointment of men to life everlasting before they had anie being is I beleeve gratuit grounded on the free grace meere good will of God not on our faith or good workes foreseene for these are not properly ours but proceed from the Lord who doth therefore give them to us because he hath Elected us So that they are effects or fruits of his eternall Election not causes or roots thereof LXIV I therefore Beleeve Confesse that it is not in him who will nor in him who runs but in God who sheweth mercie Not our good affections nor our holie actions but Gods mercie is the cause of our Election And as God in mercie elects us unto Salvation so by the same he Predestinates us to the meanes thereof a right Beleefe holie Life LXV The life of a Christian consisting in these two Faith comming by hearing of Gods Word those men onely are Call'd whom he hath Predestinated their Calling is outward inward both effectuall I meane not then that Vocation which is or may be common to all men that generall invitation to grace and Salvation which manie heare few regard that outward Preaching of Gods Word which few truly beeleve faithfully Obey but sounding in the eares of Reprobate persons either inlightens moves not their hardned hearts or inlightens moves them so lightly that it neither begets true Faith nor workes reall alteration or conversion in them but by this Vocation onely proper to the Elect LXVI I Understand a cleare manifestation of Gods truth to which th' Elect are both outwardly inwardly drawne effectually from the generall corruption of infidelitie sin to serve him in Faith good Workes in a sure hope of Salvation their minds being inlightned by God their hearts mollify'd LXVII The outward Preaching of Gods Word inward persuasions motions of his Spirit being necessarie to this effectuall Vocation I Beleeve it a grace of God who Calls us in mercie drawes us pow'rfully yet by such gentle meanes such faire lights that we willingly follow him upon the same ground I conceive it above the strength of our nature whose corruption being well knowne to me LXVIII I Beleeve and Confesse that we have no preparation nor inclination to this mercifull effectuall Vocation that our morall Honestie or naturall goodnes strength Wisdome or Knowledge contribut nothing to our Vocation nor cannot worke our Conversion which properly is either Vocation it selfe or an effect of it for when the Lord doth pow'rfully call us we must without opposition or resistance turne backe from our ill wayes willingly follow those pathes through which he leades us to Heaven LXIX These pathes being hard stonie most unpleasant to our corrupt nature as mortifying it and subduing it to the Spirit which is reviv'd are made easie by the assistance of Gods Spirit who freely doth in part deliver his Elect from their natural corruption renewing in them Gods Image doth strengthen them to doe good workes to the glorie of their Maker who thus Sanctifies those whom he hath Justifi'd LXX I Beleeve that God Justifies both by pardoning sin imputing righteousnes acknowledge this Remission Jmputation an eternall free action of God who for Christs full satisfaction is pleasâ—d to remit sin impute unto the Sinner his perfect righteousnes thus to make him just before him and give him everlasting life for certainly God glorifies all those whom he hath Justifi'd as he Justifies freely without respect of workes so in mercie he Glorifies LXXI I Beleeve then that being Justifi'd freely by the mercie of God through the merits of Christ which our faith as a hand seizes thus making his righteousnes ours we are by the same mercie merits Glorifi'd yea so freely that God in his eternall will hath Predestinated us to glorie to manifâ—st the riches of his mercie in our perpetuall happines LXXII I Confesse then that by grace we are sav'd through faith apprehending that grace God offers us in Christ not by workes least anie man should glorie in himselfe if his good deedes could purchase him that excellent felicitie God hath prepar'd for the Faithfull LXXIII I therefore Expect the glorie of the children of God from his mercie love to me in Christ in whom we are his Adopted children so Coheires of his Kingdom not by vertue of my worâ—es be they never so good for though they be commanded me to testifie my obedience love gratitude to God to advance his glorie make my Vocation Election certain by shewing that my faith is not dead in my heart but is a fruitfull tree and though againe I be created in Jesus Christ unto good works so resolve fully to walke in them by the assistance of Gods Spirit as being the knowne way to everlastâ—ng happines yet LXXIV I Beleeve they cannot be a meâ—â—â—rious cause of those infinit joyes which neither our wisest hearts can conceive nor our best workes equall as there being no proportion of a finit temporarie action to that infinit everlasting Life which again I expect from the grace mercie of God both in soule and bodie for though this shall die corrupt yet remembring Christs promises to raise all men at the last day and considering that 't is fit the whole man receive for ever the reward of his wickednes