4.19.16 2. Tim. 3.15.16.17 Iohn 5 39. Chap. 20.31 teach the people of God the pure worship of God and what is mans true happinesse Sometimes it is called Gods written word and the sacred Scriptures sometimes without an epithet the Scriptures and in the singular number the Scripture somtimes in Latin Biblia of the Greeke word in the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bookes but this name other nations also vse in the singular number Bible II. The holy Scripture is diuided into the bookes of the old and of the new Testament or couenaunt for that it was written partly before partly after the incarnation of Christ The first part is called bookes or writings Propheticall the second Apostolicall III. In the old Testament are numbred 24. bookes yet so as we count the storie of Samuell of the Kings and of the Chronicles and the 12. small Prophets to haue but one seuerall booke in euerie story as may appeare in this table folowing â— Genesis or the 1. booke of Moses â— Exodus or the 2. booke of Moses â— Leuiticus or the 3. booke of Moses â— Numeri or the 4. booke of Moses â— Deuteron or the 5. booke of Moses â— Iosua â— Iudges â— Ruth â— Samuels 2. bookes commonly called 1. and 2. of Kings â— Kings 2. bookes called also 3. and 4. of Kings â— Chronicles 2. bookes â— Ezra â— Nehemia â— Hester â— Iob. â— The booke of Psalmes â— The Prouerbes of Salomon â— Ecclesiastes or the Preacher â— Canticles or Song of Salomon â— Esayah â— Ieremy ad here his Lamentations â— Ezechiell â— Daniell 24. The small Prophets 12. 1. Hosea 2. Ioel. 3. Amos. 4. Obadaiah 5. Ionas 6. Michah 7. Nahum 8. Habacuc 9. Zephaniah 10. Haggai 11. Zachariah 12. Malachi The bookes of the new Testament are 27. which are these 1. The Gospel according to S. Mathew 2. The Gospell according to S. Marke 3. The Gospell according to S. Luke 4. The Gospell according to S. Iohn 5. The Actes of the Apostles 6. Pauls Epistle to the Romaines 7. Epistle 1. to the Corinthians 8. Epistle 2. to the Corinthians 9. Epistle to the Galathians 10. Epistle to the Ephesians 11. Epistle to the Philippians 12. Epistle to the Colossians 13. 1. Epistle to the Thessalonians 14. 2. Epistle to the Thessalonians 15. 1. Epistle to Timothie 16. 2. Epistle to Timothie 17. Epistle to Titus 18. Epistle to Philemon 19. Epistle to the Hebrues 20. The Epistle of S. Iames. 21. 1. Epistle of S. Peter 22. 2. Epistle of S. Peter 23. 1. Epistle of S. Iohn 24. 2. Epistle of S. Iohn 25. 3. Epistle of S. Iohn 26. Epistle of Iude. 27. The Reuelation of S. Iohn IIII. This Scripture or the word of God â—â—ntained in this Scripture is the a 2. Pet. 1.19 rule â—th of faith and life for all the true worshippers of God because God is the b 2. Tim. 3.16 2. Pet. 1.21 auâ—our of it who cannot lye and hath authoritie to commaunde all men and â—herefore auncient writers call them â—ookes canonicall or Canonicall Scripâ—ures Vnto this volume also are vsually annexed certaine other bookes which are â—alled Apocrypha that is bookes kept hid 〈◊〉 secret for that we must not bring these 〈◊〉 light when we are to confirme any doctrine concerning faith or Gods worship by diuine testimonies V. And as for the absolute authoritie of this Scripture it consisteth in those very words wherein it was first written for that the same words were spoken a 2. Tim. 3.16 2. Pet. 1.21 by the holy Ghost vnto these holy writers and they arc Hebrue in the old and Greeke in the new Testament The translations or interpretations of other languages haue their credit and authoritie as they be founde to agree with the first fountaines whence they are deriued VI. And albeit this Scripture ought to be receiued of all meÌ„ for that it came by the inspiration of Gods spirit and is of credit sufficient of it selfe yet before the same be sealed in our harts by the a Es 39.21 Iohn 14 26. and 15.26 â—6 13 Rom 8.16 1. Ioh. 2 27. chap. 5.6 holy Ghost we cannot haue any certain knowledge of the power thereof that so we may with full assurance trust thereunto VII And yet we finde certaine proofes as â—ans reason can conceiue good for the confirmation of the Scripture vnto vs as these folowing the maiesty of that heaueÌ„ly doctrine the simplicitie puritie and excellencie of the stile the consent also of all partes the admiration whereunto it calleth vs the antiquitie of the bookes so many and so wonderfull miracles the admirable complement of all Prophecies the diuine preseruation of these bookes against the furie of the enemies the conâ— of the Church the bloud of Martyrs and lastly the common state and conditioÌ„ 〈◊〉 those men which first writte the same VIII And albeit the coÌ„sent of the Church be â—great argumeÌ„t to commende the authoâ—ie of the Scripture vnto vs yet the Poâ—sh assertioÌ„ is false that the authoritie of â—he Scripture doth haÌ„g vpoÌ„ the iudgmeÌ„t of the Church as if we could not beleeue â—he Scripture or as if the Scripture were â—ot to be trusted if the iudgement of the Church did not moue vs thereunto by testifying that these are the holy Scriptures and commaunding vs to reuerence them as the truth IX Neither yet doe we here despise the iudgment of the Church wheÌ„ we ascribe not therunto that which is due vnto God which is to assure vs of the truth of this celestiall doctrine We must I graunt highly esteeme of the testimonie of the true Church For the Church as a Notary keepeth the holy Scriptures and discerneth the true Scriptures of God from the false as the goldfiner trieth and discerneth gold froÌ„ copper by his touch-stone and as a skilfull man can teach vs to know good coyne which the ignorant knoweth not Againe the true Church as a coÌ„mon cryer doth publish the Scriptures and lastly doth rightly interpret the same X. Forasmuch as the onely Hebrue text in the old Testament and the Greeke in the new is autheÌ„ticall hath absolute authoritie the Councel of Trent consequeÌ„tly must erre where it giueth caution to â—ld the Latin old vulgar edition as authenticall in all publique readings dispuâ—ations sermons and expositions and that no man be so bold or presume to reiect it vnder any colour XI And seeing the Scripture is giuen to instruct vs concerning Gods worship â—r saluatioÌ„ those phantasticall wits must â—re which laying aside the Scripture flye â—nto reuelations XII And whereas the scope of God in the scripture is to teach men concerning his holy worship and mans true happinesse it foloweth then that it is so absolute perfect that it containeth all things needfull â—or this end purpose For otherwise we should say that God himselfe doth not atâ—ine that which he purposed and this to speake is against the omnipoteÌ„cy of God XIII If the
doctrine of the scripture be a 1. Tim. 3.16.17 Psa 19.7.8.9 perfect comprizing all points which necessarily concerne Gods pure worship our saluation then it foloweth that the Papists erre which thrust vpon vs their vnwritten verities traditions I say which neither Prophets nor Apostles haue euer writteÌ„ XIIII And for that the doctrine of the Scripture is vndoubtedly a 2. Pet. 1.19 true for that it came by the b Ibid. 21. 2. Tim. 3.16 inspiration of the holy Ghost that must of necessitie be erroneous which is contrary vnto it as some fewe traditions are which the Papistes thrust vpon the Church as the very word of God it selfe CHAP. III. Of God I. APHORISME GOd is a a Iohn 4 24. spirite most b Deut. 6.4 Exo. 3.14.15 pure c Psal 139.7 c. Es 66.1 Ier. 23.23 24 1. Kings 8.27 infinite d Rom. 1.20 and 23. 1. Tim. 1.17 Psal 102.25 c. Reu. 1.8 eternall e Psal 102 27.28 Mal. 3.6 Es 46.10 Rom. 11.29 immutable f Gen. 17.1 and c. 35.11 Exod. 15. Iob. 38.39 Psal 91.1.2 almighty most g Psal â— 1.104.24.147.5 1. Sam. 16 8. Heb. 4.13 Rom. 11.33.34 and 16.27 â—im 1.17 h i k l Exod. 34.6 and 7. wise h Psal 5.13 and 34.9.51.20 â—st v. 54 8.9 good i Ion. 4.2 louing k Ion. 4.2 mercifull l Gene. 18.23.25 Deut. 32.4 Iob. 34.10 â—2 36. chap. Psal 11. last v. 34.16.17 Prou 8.8 Es 45.11 Ierem. 12.1 â—m 1â—8 iust m Leu. 19.2 Iosh 24.19 1. Sam. 2.2 Psal 99 3. Es 6.3 holy n Psa â—â— Heb. 6.17.18 Tit. 1.2 true of most free o Rom. 9.15 c. Math. 20.15 absolute authoritie and is p Math. 28. â—9 Father Sonne holy spirite creator of heauen and q Gen. 1.1 earth of all things which are contained in them the r Luk. 1.68 c. redeemer and Å¿ Ephe. 2.10 sanctifier of all his elect II. These three the Father Sonne holy Ghost are three distinct a Heb. 1.3 persons and euery person very b Iohn 1.1 Act. 5.3 4. God yet not three Gods â—t they are that c Deut. 6.4 one very God which in 〈◊〉 Scripture is called Iehouah the Lord. III. These three persons differ are distinguished for that the Father is of none the Sonne is of the a Iohn 1.14 Father by an incomprehensible and inspeakable b Psal 2.7 Prou. 8.24 and 25. generation d Ibid. Rom. 8.9 〈◊〉 holy Ghost is of the c Iohn 15.26 Father of the sonne by an incomprehensible and inâ—kable e Iohn 15.26 1. Iohn 5.7 proceeding CHAP. IIII. Of the Angels I. APHORISME THe Angels are a Psal 104.4 spirituall b Heb. 1.7 last Eph. 6.12 Heb. 1.7 Coloss 1.16 creatures which c Heb. 1. v. last 1. K. 22.20 c minister vnto God the creator II. Of the Angels some are good some are euill III. The good Angels are they which haue stoode and continued in their perfection wherein they were created and haue receiued their a Math. 18.10 22.30 confirmatioÌ„ therfore are euer ready b Psal 103.20.21 to glorifie God in all obedience for which cause they did appeare in certaine winged pictures which are called c Exod. 25.18 c. 1. king 6.23 and 29. Cherubins and d Es 6.2 Seraphins formed like men to the people e Exo. 25.18 of Israell and to the Prophets f Es 6. Esay g Ezech. 1. Ezechiell to signifie their chearefulnesse and readinesse for the execution of Gods decrees IIII. The Lord vseth their ministerie seruice both to make relation of his will vnto a Num. 22.32.33 men specially the b Gen. 19.13 Iudg. 13.3.4.5 Dan. 8.16.9.21 Luke 1.13 26. c. 2.10 Math. 1.20 c. 2.13 19.20 c. 28.5 Act. 1.10 Reuel 1.1 godly and hence it is they haue their name to gouerne c Col. 1.16 Ephe. 1.22 the world in asmuch as they d Psal 34.8.91.11 Gene. 14.19 16. c. 32.1 1. King 19.5.2 King 6.17 c. 19.35 Dan 3.25 6.23 protect the faithfull against all daungerous euents the snares also and assaults of their enemies which are euill men and Angels punishing e Gen. 19 2. King 19.35 Act. 12.23 the wicked and f 2. Sam. 25.15.16 chastening â—e godly and for this cause are they calâ—d g Ephe. 1.21 Col. 1.16 thrones dominions principalities â—owers and might V. The good Angels are exceeding many but the number is not expressed in Scripture VI. When the good Angels were to deliâ—r any message from God vnto meÌ„ they â—peared in the likenesse of a Gen. 18.2 and 4. c. 19. 2. Heb. 13.2 Iudg. 13.6 c. Mar. 16.5 Luke 24.4 Act. 1.10 young men â—y beautifull in sight and sometimes â—ning with some excellent brightnesse â—omtimes they haue appeared in firie boâ—es either like men as in the vision of Esay in the Temple b Esay 6. Ezech. 1. or like horses and harrets as in the translation or transporâ—tion c 2. King 2.2 of Elias and in the protection of Elizeus d 2. King 6. against the Syrians They â—ue also appeared somtimes when men â—aue seene them with their eyes e Gen. 18. 19. Luk. 1.11 and 28. waking â—nd sometimes to men in their f Math. 1.20 sleepe and sometimes also when men watched â—ut yet ouertaken with some great g Reu. 1.10 astonishment of minde The first kind of these apparitions is called in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Luke 1.22 24.23 Act. 26.19 a vision the 2. and 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a i Act. 10.17 19. 11.5 c. 16 9. sight But yet other whiles the k Math. 17.9 Act. 10.3 one is taken for the other VII And albeit the good Angels be verie excellent both for maiestie and a Math. 28.3 Act. 1.10 Dan. 10.5 6. glory yet it is great wickednesse to b Reu. 19.10 c. 22.8 9 Col. 2.18 Iud. 13.16 worship them because they are creatures and our felow-seruants VIII The vse of this doctrine is that in dangers we aske of God the protection of the holy Angels and that we be assured that they shal be ready at haÌ„d for our good according to Gods a Psal 34 8. 91.11.12 promise IX So farre of the good Angels The euill Angels are they which by their contumacie and disobedience against God haue a Iohn 8.44 Iude. 6. 1. Pet. 2.4 fallen from that blessed state or perfectioÌ„ wherein they were created and so become euill euer since maliciously inclined to hurt both the glory of God and the saluation of men X. They be called in Scripture euill a 1. Sam. 16.15 c. spirites b Leuit. 17.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horrible or terrible because when they
benefite of this doctrine is three fold First that we may learne a Gen. 45.4 c. c. 50.19.20.21 2. Sam. 16.17 Iob. 1.21 patience in aduersitie for that hereby we know that b Amos. 3.6 Es 45.7 1. Cor. 11.32 God sendeth not aduersitie to destroy vs but for our c Gen 50.20 Rom. 8.28 1. Cor. 11.32 good The second that in prosperitie we may be d Gen. 24.27 thankefull vnto God for that we see it is God who moueth mens mindes actions to wish and to do e Gen. 32.6 33 4 and 39 4.21 c. vs good or at least wise albeit they doe wishe vs euill yet they can not f Exod. 3.21 12.35 Gen. 31.24 Nu. 22. 23. hurt vs but rather doe vs good Againe we see it is he which giueth a blessing also to things which haue g Luk. 12. â—5 Leuit. 26.26 Es 3. 1. Hag 1 6. 1 Kin. 19.8 no life euen for our good The third benefite is that we may be h 1. Sa. 17.35 2. Tim. 4.18 assured that God will euer be a father vnto vs both to protect vs from euill to confer vpon vs all good things VI. We must also so rest vpon Gods prouidence as that we doe not neglect the meanes if we can haue them but vse them with reuerence and in the feare of God as instrumentes seruing Gods prouidence not that we should trust in them but least we a Math. 4.7 Act. 27.24.30.31 Gene. 32. tempt the Lord. CHAP. VII Of Sinne. I. APHORISME SInne is the a Iohn 3.4 difference or discrepance between the actioÌ„ or nature of man the law of God And therefore by the law commeth the b Rom 3.20 and 7.7 knowledge of sinne that is by comparing mans life and nature with the law of God as when the spots of our faces are knowen by considering the face in a glasse II. Sinne is either that first or that which bred of the first III. The first sinne is that fall a Gene. 3. Rom. 5. or disobedience of our first parents in Paradise transgressing Gods commaundement concerning that one forbidden fruit IIII. The sinne which bred of the first is either originall or actuall V. Originall sin is that which is inherent 〈◊〉 our nature from our first a Psal 51.7 Ephe. 2.3 conception 〈◊〉 wit the b Rom. 5.12 apostasie of all the naturall â—onnes of Adam in his loynes the corruption of nature that folowed which the Apostle calleth the sinne c Rom. 7.20 which dwelleth 〈◊〉 vs. VI. This corruption doth most infect the â—nderstanding and the will VII The vnderstanding or minde is so darkâ—ed that albeit in earthly things and things pertaining to ciuill life it doth discerne often very much a 1. Cor. 2.14 Iohn 1.5.18 c. 6.44 c. 9.39 Math. 16.17 Act. 26.18 Rom. 1.21.22 23. yet in heauenly matters that is in those things which coÌ„â—erne the pure worship of God and the euerlasting saluation of our soules it is 〈◊〉 altogether blind VIII The will is so a Gen. 6.5 chap 8.21 Rom. 8.7 corrupted that albeit a man wish well vnto himselfe yet hath he no desire to those things which concerne the worship of God and his owne saluation for euer but is most strongly bent to will and desire the contrary IX Originall sinne in respect of the corruption of nature either a Rom. 6.12 raigneth as appeareth in most of the vnregenerate or raigneth not but is resisted and this resistance is either by the onely light of b Rom. 2.14 natural reason as in the vnregenerate which are called continent or by the working also of the c Rom. 8 2.10.11 holy Ghost as in the regenerate X. Of originall sinne because of naturall corruption issueth sinne actuall which consisteth in action as in thought word or deed XI Actuall sinne may be distinguished many wayes For first it is a sinne either of commission or omission A sinne of coÌ„mission is when any thing is committed which is in the law forbidden as murder adulterie theft A sinne of omission is when any thing is omitted which in the law is commaunded to be done as when a man doth not giue due honour to his parents XII Secondly an actuall sinne is commitâ—ed or omitted either in soule or spirite â—nely or both in body a 1. Cor. 7.3.5 and 2. Cor. 7.1 and soule XIII Thirdly actuall sinnes some are committed against God some against the neighbour some against our owne selues XIIII Fourthly actuall sinne is either a not-voluntarie or voluntary The not voluntarie as euill a Mat. 15 19. thoughts and b Rom. 7 7. and 8. Mat. 5.22 28. lusts which steale vpon vs against our will The voluntary is when the will is delighted with wicked lusts or at the least wise fauoureth them Whereupon againe it foloweth that a voluntary sin is either a full sinne or a broken A full sinne is when a man with c Iohn 8.34 full purpose and with all his might rusheth to coÌ„mit things whereunto wicked lustes driue him A broken sinne I call that when a man is d Rom. 7.15 c. caried by his euill concupisceÌ„ce to consent to do that which he doth not approue Againe a voluntary sinne may be distinguished into sinne vnaduised * Rash or vnaduised and deliberate Sinne vnaduised is when the e 1. Sam. 25.13 will doth vnaduisedly and suddenly consent and giue place to euill lustes Sinne deliberate is when the will doth not hastely consent to euill affections but with f 2. Sam. 11. deliberation going before XV. Fiftly actuall sinne is either secret or * Or open knowen Againe a secret sinne is either vnknowen to him which committeth a Psal 19.13 it to others also with him or to b 1. Tim. 5.24 others it is secret but knowen to himself A knoweÌ„ sin is either knowen to him which coÌ„mitteth it or knowen also to others with him XVI Sixtly an actuall sin is either a Mat. 12.31 remissible or irremissible Remissible is that which hath repentaÌ„ce with it irremissible which wanteth it of this kind there is but one that sin which is called the blasphemie against the holy b Ibid. Ghost which is wheÌ„ a maÌ„ of deuilish malice doth contradict the veritie of the celestiall doctrine against the testimonie of Gods spirite which conuinceth him in his coÌ„science therof yet further proceedeth in a deadly hatred persecution of the professors of the truth and this kind of sinne Christ obiected against â—he Pharisies And Iohn called this sinne a â—nne vnto c 1. Ioh. 5.16 death and warneth that we â—ay not for him which committeth the same The reason whereof Paul rendreth 〈◊〉 the Epistle to the Hebrues in that â—e saith it is d Heb. 6.4 impossible for such to be â—enued by repentance for the iust iudgement of God is against such who will not â—e
came of Abrahams progenie that is to the Greekes d Rom. 3.29 Gentiles e Rom. 1.16 as Paule speaketh XVIII The second difference is that the couenant of grace before the comming of Christ was couertly and darkely administred by certaine a Gen. 18.22 c. 49.10 Deut. 18.15 2. Sam. 7.12 Psal 2. 72. 45. Esa 7.14 and chap. 9.6 chap. 53. Mich. 5.2 promises of the Messias which then was to come and ratifie the couenant and by b Gen. 15.18 Heb. 10.1 1. Cor. 2.17 Iohn 19.36 types and ceremonies shadowing prefiguring Christ to come But when Christ was come the dispensation of this couenant was more cleare and more manifested in the c Mat. 28.19 Mar. 16.15 and 16. preaching of the Gospell and the seales thereof Baptisme and the Lords Supper all which are liuely d Act. 1.18 Math. 26.28 Mar. 14 14. Luke 22.20 1. Cor. 11.25 testimonies that Christ is already come and hath fully confirmed this holy couenant XIX The third difference is that before Christes incarnation the couenaÌ„t of grace was administred with a Gal. 3.24 c. 4.1.2.3 lesse efficacie but after with b Act. 2.17 Iohn 7.38.39 greater working grace power of the holy Ghost For albeit the holy spirite wrought in the elect vnder the old TestameÌ„t by those diuine promises ceremonies but specially by the c Psal 51.9 sacrifices such a measure of the knowledge of God as was sufficient vnto their euerlasting saluation yet he giueth his elect vnder the Gospell a d Iere. 3.34 Esa 11.9 and chap. 54.13 Iohn 6.45 1. Cor. 2.10 1. Iohn 2.10 and 27. greater light of knowledge so a greater measure of the true loue of God That one example of Abrahams faith the father of e Rom. 4.18 c. Heb. 11.17 c. all the faithfull can not disproue this assertion concerning the regular and ordinarie administration vnder the Gospell XX. The fourth difference is for that the administration of the old Testament was more a Act. 15.15 burdensome greeuous because of the multitude of rites and ceremonies which exceeded in number charge labour the ceremonies of our time XXI And whereas God hath now after Christes Ascension abrogate those sacrifices ceremonies of the old Testament we must not therefore thinke any change in him For he is rightly said to be inconstant and mutable which chaungeth his purpose or doth any thing contrary therunto But the Lord in abrogating those sacrifices in prescribing another forme of worship hath neither altered his purpose nor done any thing contrary thereunto For his scope in the seruice and worship prescribed in both Testaments is to bring his elect to the knowledge of their saluation in Christ Neither hath he done any thing contrary vnto this but in his great wisedome he hath called and doth conduct coÌ„tinually his elect diuerse waies to that end he appointed as he thought best both for those elder ages for these times vnder the Gospel Not vnlike a skilfull PhisitioÌ„ which cureth not a maÌ„ in his old age with the same medicines which he vsed for his youth for so doing we may not think him incoÌ„stant for changing his prescriptions For that he wisely considereth the diuersitie of temperature which is in old and young and so respecting this difference he applieth fit remedies which therefore necessarily must be diuerse and not the same CHAP. X. Of the person and office of Christ I. APHORISME THe knowledge of Christ consisteth principally in two things first to know what his person is secondly what his offices are II. Christ as touching his person in one the selfe same he is both a Rom. 9.5 1. Iohn 5.20 God man For he is the b Iohn 1.14 only begotten son of God which hath created of the seede c Heb. 2.16 Kuke 1.35 42 of the d Luk. 1.31.34.35 virgin Mary e Heb. 10.5 Ioh. 1.3.1.10.4.2 Luk. 1.35 for him selfe and so f Heb. 2.16 assumed or taken and personally and vnchangeably knit vnto himselfe the very body of man g Heb. 10.5 chap. 2.14 endued with a reasonable h Mat. 26 38 c. 27 50. soule and so without any change in his diuine nature he was made very man in i Heb. 2. â—7 al things like vnto vs sinne onely k Heb. 4.15 excepted III. This personall vnion of two natures in Christ is well demoÌ„strated by that phrase or manner of speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which old writers haue called a communitie of proprieties And this communitie is nothing else but a Synecdoche whereby we attribute that which is proper to one nature of Christ to the very person hauing his denomination of the other nature As where Paule saith a 1. Cor. 2.8 They crucified the Lord of glory b Act. 20.28 and again God hath purchased a Church with his own bloud so when Christ speaketh c Iohn 3.13 no man hath asceÌ„ded vp to heauen but he which came downe from heauen the sonne of man which is in heauen IIII. And somtimes we haue an expresse distinction of both natures as where Christ is sayd a Rom. 1.3 and 4. to be made of the seede of Dauid according to the flesh and declared mightely to be the sonne of God touching the spirite of sanctification by the resurrection from the dead and where he is sayd to b Rom. 9.5 come of the fathers as concerning the flesh So also wheÌ„ he is said to be c 1. Pet. 3.18 put to death concerning the flesh but to be quickned in the spirite And sometimes this distinction is left to be vnderstood by conference of such places V. Againe Christ must be such a person as is fit to take vpon him the office of a a 1. Tim. 2.5 Heb. 8.6 mediator And such was none but the sonne of God incarnate for that he is allied to both the parts which were to be reconciled and therefore louing both and beloued of both Againe he must so performe the office of a mediator betweene God vs that by his b Heb. 9.15 death he reconcile vs vnto God and this death being God only he could not haue suffred and being man only he could not haue ouercome Againe he must be very God that the propitiatorie sacrifice which was his bloud shed for the elect might be a ransome c Act. 20.28 1. Iohn 1.7 sufficient price for our sinnes againe he must be very man to d Rom. 5.12 c. satisfie the iustice of God againe a person sanctified of God that he might be a holy e Heb. 7.26 Priest and a holy f 1. Pet. 1.19 sacrificer Againe he must be very God that after he had by the merite of his Priesthood reconciled them vnto God and obtained the holy Ghost for them he might also him selfe giue them the same holy spirite to worke faith in them to receiue him and his merites VI. The office of Christ is three fold for he is ordained of God to be our Prophet Priest and King VII He executed his Propheticall a Deut. 18.18 Act. 3.22 chap 7.37 functioÌ„ or office of a teacher when he was conuersant on earth in b Math 4.17 Esa 61.1 Luke 4.21 preaching the Gospell reuealing c Iohn 1.18
whom alone that sinne was knowen the second that if he despise his correction then he must be rebuked and admonished before one or two witnesses the third that if he contemne their admonition also he must be admonished by the Church that is the b 1. Tim. 4.14 1. Tim. 5.17 1. Cor. 12.28 Rom. 12.8 gouernours and iudges which are appointed by the Church IIII. But if sinnes be open and manifest then there is no need to proceede by those degrees for the gouernors must not a 1. Tim. 5.20 1. Cor. 5. delay to proceede in the censure and correction of such sinners V. For the correction of light sinnes a Mat. 18.15 1. Tim. 5 20. reproofe onely may suffice but b 1. Cor. 5.5 and 13 grieuous sinnes and great offences and contempt or c Mat. 18.17 contumacie against the censures and admonitions ecclesiasticall must be punished with excommunication VI. Excommunication is the a 1. Cor. 5.4 iudgement or decree of the b 2. Cor. 2.6 Church whereby any c 1. Cor. 5.11 member of the same Church for offending the Church by some d Ibid. 1. 11 grieuous sinne or great e Mat. 18.17 contempt is giuen ouer to f Ibid. 1. Cor. 5.4 Sathan according to the charge of g Ibid. 5. Christ that is he is effectually h Ibid. 4. Math. 18.18 Iohn 20.23 declared to be vnder the power and dominion of the deuill and to haue no right or interest in the kingdome of the Church of Christ and therefore this man is kept also from the communion i Mat. 18.17 1. Cor. 5.11 and 13. of the Lordes Supper vntill k 2. Cor. 2.6.7.8 he giue a probable signification testimonie of his repentance VII But yet these religious and wise gouernors must temper the seueritie of excommunication with the spirite of a Gal. 6.1 meekenesse least b 2. Cor. 2.7 this man be swallowed vp with ouer much heauinesse VIII The ende which the Church in these censures and excommunications principally respecteth are three The first that they which liue an vncleane and wicked life should not be numbred among Christians to the dishonour and a 1. Cor. 5.1 Rom. 2.24 prophanation of the name of God The second least the godly should be b 1. Cor. 5.6 corrupted by the continuall conuersation of the wicked The third that the excommunicate being confounded and c 2. The. 3.14 ashamed may so d 1. Cor. 5.5 repent and be saued IX We must not conuerse a 2. The. 3.14 2. Cor. 5 9.11 with an excōmunicate person but in priuate and domesticall duties least we chearish and increase his cōtempt by any familiaritie but so soone as he giueth any probable testimonie of his repentance he must be receiued into our societie and communion b 2. Cor. 2.6 c. of the Church againe X. And thus farre of the common discipline The discipline proper to the Ministers of the Church is contained in certaine Canons which the auncient Bishops did prescribe for themselues and their order of which sorte are these That no Clergie man or Minister be a hunter dicer reueller or pot-companion Item that no Minister practise vsurie or any marchandise that none be present at wanton lasciuious dances and the like c. CHAP. XXII Of Vowes I. APHORISME A Vow is an holy promise made to God II. A vow is either generall or speciall III. A generall vow is that which Christiās make in their Baptisme where renouncing Sathā they giue themselues to God to a Mat. 28.19 serue him that they may obey his holy Commaundements and not fulfill the wicked lustes of the flesh IIII. A speciall or particular vowe is that which any man moued with some a Gen. 28.20 c. Iud. 1.30 1. Sam. 1.11 2. Sam. 15.8 Act. 18.18 Num. 16. speciall reason maketh vnto God V. In a lawfull speciall vow foure things are required of which the first is that we be a Rom. 14.23 assured that our vowe be b Act 23 1◠agreeable to Gods word c 2. Cor. 7.7 the second that it be not aboue the strength which God hath giuen vs the third d 1. Cor. 7.4 that it be agreeable to our vocation the fourth that we vow with a good purpose of hart and for a lawfull end VI. The right and lawfull endes of vowes be foure of which the two former are in respect of the time past the other two in respect of time to come VII The first end of a lawfull vow is to testifie a a Gen. 28.20 thankefulnesse to God for benefites receiued VIII The second end of a lawfull vow is to chastise and afflict our selues for some sins cōmitted that we may be the more fit to entreate God to a 1. Cor. 11.31 remoue his wrath frō vs. IX The third end is to make vs the more warie and heedfull against sinne by a 1. Cor. 6.12 1. Cor. 9.27 depriuing our selues of the vse for a time of some speciall things X. The fourth end is to stirre vp our selues as it were with a spurre to our dutie binding our selues thereunto by a vow XI That the Monasticall vowes are vnlawfull vngodly it is manifest by foure reasons First because the life Monasticall is imagined a worship a Math. 15.9 of God secondly because they vow a Monasticall life without respect of Gods calling and without approbation from him thirdly because the Monkes and Nunnes bind themselues to many vile and vngodly seruices fourthly because they promise to God perpetuall virginitie when as yet either they haue not the b Mat. 19.11 1. Cor. 7.7 gift of continencie or if they haue it be vncertaine how long to haue it XII Vowes are of this strength and nature that if they be lawfull they a Deut. 23.21 bind but if they be b Iud. 11. Act. 23.21 vnlawfull they are voyde and of none effect CHAP. XXIII Of the Sacraments I. APHORISME SAcraments are a Exo. 12.26 ceremonies ordained b Deut. 12.32 1. Cor. 11.23 of God to illustrate and to seale vnto his c Gen. 17.10 people the d Gen. 17.11 Rom. 4.11 promise of grace contained in Gods holy e Gene. 17.7 Ier. 31.33.34 couenant II. Sacraments do a Heb. 9.15 illustrate the promise of grace as liuely b Gal. 3.1 pictures in that they represent and typically set before the beleeuers the sacrifice of Christ and the efficacie thereof III. But they seale in that they be diuine a Psal 81.6 Rom. 4.1 testimonies ordained to testifie the same thing which the promise it selfe doth testifie to wit that Christ by his b Mat. 26.28 sacrifice hath purchased for the beleeuers forgiuenesse of sins the grace of the holy spirite and life euerlasting IIII. Againe the holy Ghost by the Sacraments illustrating the promise of grace doth instruct the faithfull in the mysterie of saluation and by sealing it perswades the truth of the promise and so confirmes faith V. Yet they do performe neither of both themselues by any vertue in them but in that the holy a Ephe. 1.13 14. chap. 4. v. 30. spirit worketh by them and his working is free b Iohn 3.8
be without this holy Sacrament they be vnworthy of this holy communion for they be not in communion with God and his people 2 All vncleane beasts doggs swine I meane all in the Church of an vncleane beastly life such as the Apostle assureth vs cā not enter into the kingdome of heauen 1. Cor. 6.9 fornicators idolaters adulterers wantōs buggerers theeues couetous drunckards raylers extortioners a watch-word is added be not deceiued These be vnworthy our priuate feastes how much more to meet with vs our Lord and Sauiour Iesus Christ in this holy banquet Ignorant in the great grounds of Religion Heb. 6.1.2.3.4 5. 3 All ignorant people howsoeuer they may seeme harmelesse c. which cā not discerne the Lordes body 1. Cor. 11. v. 29. nor yet desire to discerne and know it No knowledge no faith no faith no loue no loue no affiance or trust in God no trust no feare no feare no humiliation want these graces or any of them no worship no accesse to God Heb. 11.6 Therefore these be vnworthy receiuers 4 Such as lightly account of the couenant whatsoeuer loue and zeale they pretend to the Sacramentes Such as despise the one are and must be prophane contemners of the other Psal 50.16 5 Some foolish wits pretend loue and great zeale to the word and yet neglect and contemne the holy Sacraments their contempt appeareth in the breach of the Lordes ordinance they seldome come to the Lordes Supper as they are bound to preach and celebrate with vs the blessed cōmemoration of the Lordes death vntill his comming againe 1. Cor. 11.24.25.26 6 All such as do not hunger for Christ Psal 32.5 Ephe. 1.15 Rom. 8.14.15 for they can not feed on Christ no knowledge of sinne no feeling of sinne no feeling of sinne no sorow for sinne no sorow for sinne no confession of sinne no confession of sinne no desire of grace no desire of grace no spirite of faith to receiue Christ no spirite of faith no spirite of adoption sanctification c. 7 All contentious brethren for this is a Sacrament of our vnitie badge of loue and a band of vnion and communion with Christ all his holy members 1. Cor. 10.2.16 Iohn 1.12 8 All vnbeleeuers for all such as want the precious faith haue no hand to receiue Christ they receiue onely as Augustin speaketh and as Iudas did panem Dominū the bread of the Lord not panem Domini the bread of life the Lord Christ 9 The faithfull also in regard of their frailtie weaknesse corruptions and manifold wants if they haue not duly truly and wisely examined humbled and so prepared thēselues to meet Iesus Christ they be vnworthy and so they cause many plagues many afflictions and euils in this life vpō their bodies soules that being iudged chastened here they may escape the condēnation of the world in the life to come 1. Cor. 11.28.30.31 And thus farre of vnworthy receiuers XXXIX That forme of administration of the Lords Supper is best which cometh nearest the simplicitie of the first institution is furthest from superstition wherin albeit there be some things indifferent yet the breaking of bread for the a Aphoris 6. causes before alledged may not be counted an indifferent thing XL. And albeit the Lord hath not appointed any certaine times for the celebration of the Lordes Supper yet reason so requireth that Christians haue it in often vse that they may oftē remember the passion of Christ by this commemoration confirme their faith and stir vp themselues to prayse magnifie the goodnes of God in the worke of their redemptiō finally to increase the mutuall loue to testifie the same one to another cōsidering the band thereof in the vnitie of the bodie of our Lord and Sauiour Iesus Christ CHAP. XXVII Of the Popish Masse I. APHORISME THe Papists faine that the Masse is a worke wherein the Masse-priest doth create or make his Christ of bread by buzzing or mumbling of these fiue words Hoc est enim corpus meum for this is my bodie And then offereth him to the Father as a sacrifice to expiate the sins of all quicke and dead for whom that Masse is celebrated II. This opinion of prophane Papistes is impious and blasphemous For first this reproch and disgrace is offered thereby vnto Christ that he is not the only a Heb. 5.6 and 7.24 Priest of the new Testament III. Againe this doctrine ouerthroweth the merite of Christs death as if the sins of all the faithfull were not perfectly expiate by that one a Heb. 9.12 and 10.12.14 sacrifice of Christes death IIII. Thirdly the Papistes by this assertion as much as lyeth in them do againe crucifie Christ in that they promise the remission of sinnes by the Masse and so set vp a new Testament and in that they say they offer vp Christ as an host or sacrifice vnto God For where there is a Testamēt there must needs be the a Heb. 9.16 death of a testator where an host is it must be slaine V. Fourthly this opinion or assertion doth depriue vs of the benefit of Christs death that is the remission of sinnes for if sinnes be pardoned by the merite of the Masse then surely are they not pardoned by the merite of the a Mat. 26.28 death of Christ VI. Fiftly the Masse doth vtterly euert and take away the Lords Supper for it cannot stand with it For in the Supper the Lords purpose is to giue a blessing a Ioh. 6.32 vnto vs but in the Masse men purpose to offer vp satisfaction vnto God Againe in the Supper the Lord testifieth vnto vs that we are must be daily b Ioh. 6.57 quickened by the onely sacrifice of Christ but in the Masse they faine that Christs sacrifice cannot profite vs if it be not iterated euerie day Thirdly the Supper is celebrated by the c 1. Cor. 11.18 10.17 Mat. 26.27 whole congregation but the Masse is celebrated by the Priest onely VII Moreouer the arguments which Papists vse for the defence of the Masse are of no waight as these following Christ sayd in the institution of the Supper Do this therefore he commaunded his Apostles and their successours to offer vp or sacrifice his bodie vnto God For so this word facere to do it say they is vsed euerie where in holy a Exod 29. Num. 28. Scripture and so it is found also with b Apud Vergil eclog. 3. prophane writers But I say it is no good consequent that because that word is elsewhere so taken that therfore it is also so vsed in this place Next that it must haue here another significatiō it is euident both by the coherence osentēces by the Apostle c 1. Cor. 11.26 Paules expossition that nothing else is signified but this Eate this bread and drinke ye of this cup. Againe those words were not spoken to the Apostles onely as Ministers of
quickneth the flesh profiteth nothing the wordes that I speake vnto you are spirite and life And whereas the most of the best interpreters of these times expounde these wordes of Christes Deitie as if the same were vnderstood by the word spirite so that Christes meaning as they say is that the power of quickning doth proceede from the Deitie of Christ so that his flesh hath power to quicken vs as it is the flesh of the sonne of God crucified for vs. This exposition no doubt is sound and good yet I thinke this be the most simple and naturall sense if by the word spirit we vnderstaÌ„d the holy Ghost that the meaning should be thus my flesh which I said must be eaten to attaine eternall life profiteth nothing to effect this if ye eate the same corporally as you Capernaites vnderstand me but it is the spirit which quickneth that is the holy Ghost quickneth the harts of the faithfull and nourisheth them vnto life euerlasting by working in them effectually to beleeue in me and so to eate my flesh and to drinke my bloud spiritually that is by faith whereby they are well assured that my flesh was crucified for them and my bloud shed for them for the remission of their sinnes The wordes therefore saith he which I speake vnto you of the necessitie of eating my flesh to attaine eternall life these wordes I say are spirite and life that is must be vnderstood of the effectuall working of the holy Ghost in the harts of the elect to worke eternall life in them euen by faith Moreouer for the better vnderstanding of this point in what sense the flesh of Christ is and may truly be said to be our spirituall foode we must expresse also in what manner it is made meate for vs. And this Christ taught vs in very plaine wordes in that Sermon where he saith I am that f v. 51. liuing bread that is the quickning bread or that bread that giueth life which came downe from heauen If any man shall eate of this bread he shall liue for euer and the bread that I will giue is my flesh which I will giue for the life of the world In these last wordes which I will giue for the life of the world Christ sheweth in what maner his flesh should be foode for vs and that is in that he will giue it vnto the death for our life that is to merite for vs life euerlasting offring it as Priest himselfe a holy sacrifice to God his father And that this is the naturall sense of this relatiue * Quam ego dabo which in this place as if the Lord had said quatenus cam dabo in that or for that I shall giue it it is verie manifest by the matter it selfe which is handled in that place For if we shall not so vnderstand those wordes as tending to declare the former maner of that thing which is here intreated then that word must note some diuision of a generall into specials as if Christ had two kindes of flesh of which the one he would giue for the life of the world the other he would not giue But this interpretation is manifestly false and contrary to the articles of our faith wheron we ground the truth of Christes incarnation Therefore that exposition of the relatiue which in this place is verie true and natural and vsed to declare the forme and manner of that thing which is there proposed or disputed vpon And the very same interpretation is there of the words of the Lord in the institution of his holy Supper where of that bread broken he speaketh on this wise This is my bodie which is giuen or broken for you that is in * Quatenus asmuch as or for that it is broken or giuen for you For that holie bread or as Paule calleth it that bread of the Lord is not simplie the Sacrament of the Lordes bodie that is doth not simplie signifie and testifie that the Lord hath a true bodie but signifieth and testifieth that the Lords body is broken or giuen for vs that is was offred on the Crosse with the feeling of Gods wrath to make satisfaction for our sinnes And in like manner must we speake and thinke of the other wordes which the Lord pronounced of the holy cup or wine saying This is that my bloud of the new Testament or couenant which is shed for you and for manie for the remission of sinnes that is in asmuch as or for that it is shed c. By the premisses it is now manifest that the flesh of Christ hath in it the nature of meate not simplie but in a certaine respect that is in asmuch as it was crucified for vs. Like as the body is said to be visible in respect of the colours thereof Now concerning the second question in what maner we eate the flesh of Christ and drinke his bloud I answer Such as the meate and drinke is such must be the maner of the eating and drinking thereof but the flesh of Christ is spirituall meate and his bloud is spirituall drinke as is aforeshewed Therefore the flesh of Christ is eaten spiritually or in a spirituall manner and his bloud is drunke also in the same manner Now to eate the flesh of Christ and to drinke his bloud spiritually is to eate with the mouth of the spirite that is of the soule to wit by faith Again to eate the flesh of Christ by faith and to drinke his bloud is nothing else but to beleeue in Christ or to beleeue that the flesh of Christ is crucified for thee and that his bloud is shed for thee for the remission of thy sinnes This Christ himselfe sheweth in the same Sermon where he propoundeth two propositions or sentences signifying one thing which are these he that beleeueth g v. 47. in me hath eternall life and h v. 54. he that eateth my flesh and drinketh my bloud hath eternall life The matter also and argument there handled requires this interpretation of the words of Christ for if he meant by that phrase of eating his flesh one thing and by that of faith another thing then this consequent would follow we must haue not one but two wayes to life euerlasting one by eating the flesh of Christ the other by faith But the way to eternall life is but one which is Christ alone receiued by faith or faith in Christ our Sauiour both come to one effect And yet the better to vnderstand this point consider a little what the nature of faith is And this is knowen by his next and proper obiect which is the Gospell or that testimonie which God hath giuen vs of his loue and grace for and through Iesus Christ for faith resteth vpon the Gospell as the blessed and infallible testimonie of God And the Gospell testifieth of Christ that is of his person and office and of all his benefites towardes vs that is to say that Christ is the only begotten sonne of God which for our sake and for our saluation came downe from heauen and was made man of the virgine Marie that he liued an holy life according to the law of God and hath brought vnto vs from the bosome of his father the counsell of God concerning our saluation who being righteous suffered for vs that are vnrighteous vnder Pontius Pylate was crucified dead c. And like as the Gospell testifieth these things vnto vs so the Sacramentes also testifie the same for they are seales of the Gospell and as it were a Gospell seene and a Gospell felt He therefore that beleeueth these holy testimonies of God in so doing he spiritually feedeth vpon the bodie of Christ spiritually drinketh the bloud of Christ And thus doth Augustine De doctrina Christ Lib. 2. cap. 16. expounde this place of Christ Vnlesse saith he ye eate the flesh of the sonne of man and drinke his bloud ye haue no life in you He seemeth to commande a horrible fact and a thing most detestable It is a figure commanding vs to communicate with or to become partakers of the Lordes passion and to lay vp sweetely and comfortably in memorie that his flesh was crucified and wounded for vs thus saith Augustine After the same maner doth Mr Iohn Caluin that famous diuine of our age lay open those wordes of Christ in his booke of Institutions the 4. booke Chap. 17. sect 5. FINIS R D DEVS â—â—â—â—T ASTRIS
vnto vs the secret coūsell of God concerning the great worke of our saluation by him VIII He exercised the office of his Priesthood partly whē he was on earth partly doth still exercise the same in heauen Whē he was on earth he first offred prayers a Iohn 17. Heb. 5.7 to his father for vs next his b Heb 7.27 owne body vpon the crosse and did expiate our sinnes c Heb. 9.25 c. 10.14 with that his sacrifice In heauen d Heb. 9.24 he appeareth before the face of the heauenly father with his sacrifice once offred on earth without e Heb. 10.12 intermission praying for vs that the reconciliation we haue obtained may be as fresh in memory and neuer be lost IX The kingdom of Christ beginneth in this life and is called the kingdome of grace and it shal be perfected in the life to come which is called the kingdome of glorie The kingdome of grace is that spirituall kingdome a Ioh. 18.37 wherin Christ ruleth the harts of his elect by his word and spirite And this kingdome he administred in the old Testament vnto his elect by Priestes and Prophets in the beginning of the new Testament by Iohn Baptist and himselfe with his Disciples But at the last he solemnely begā to erect the same in the day of b Act. 2. Pentecost whē he sent the holy Ghost to his holy Apostles that they might go preach the Gospell to all nations So then he hath euer continued his kingdome on earth shall continue it vntill he returne to iudgemēt at which time he shal be ruler in the c Psal 110.2 middest of his enemies whom he plagueth now and then and destroieth the last he cast them downe make them his d Ibid. 1. footestoole in his most glorious e 2. Thes 2.8 cōming at which he shall free all his faithfull members from all their afflictions cary them with him f 1. Thess 4.17 to heauen and make them partakers for euer of his heauenly kingdome which then shal be the kingdome of glorie when all the Saints shal be translated to heauen beautified and adorned in their soules with wisedome and holinesse in their bodies with great excellency and immortality to be with Christ in inspeakable ioyes and glorie for euer and euer CHAP. XI Of Faith I. APHORISME NOw for that we are made partakers of Christes benefites which we receiue by his death as the remission of sins and life euerlasting by a Rom. 3 25 Act. 10.43 faith it shal be expedient also that we learne what this faith is how it breedeth who receiue this grace and what proper markes it hath II. This faith then is a sure firme a Iohn 17.3 Rom. 8.38 1. Iohn 3.2 knowledge of the grace of God purchased for vs by the merites of Christs death and testified by the word of promise whereby euery beleeuer doth apply that promise of grace vnto himselfe b Gal. 2. particularly assuring him selfe that the same doth no lesse appertaine vnto himselfe then vnto the rest of the faithfull III. The holy c Mat. 16.17 Iohn 3.5.6.8 Ephe. 2.8 Iohn 6.45 Act. 16.14 Ghost a Iohn 3.3.5.6.7.8 1. Cor. 4.15 Philem v. 10. 1. Pet. 1.23 worketh this faith in the harts of his b Iohn 6.37 chap. 8 47. chap. 10.26 Act. 13.48 Tit. 1.1 2. Thess 3.2 elect which are of yeares by the d Rom. 1.16 chap. 10.17 1. Cor. 3.5 1. Pet. 1. 25. preaching of the Gospell IIII. From this faith ariseth that holy a Ephe. 3.12 affiance and trust in God whereby the beleeuer resteth himselfe comfortably in the fatherly b Psal 32. fauour grace of God purchased for him by the death of Christ considering both the truth c Heb. 11.11 d Rom. 4.21 Heb. 11.19 power of God from this affiance do streame forth al our spirituall e Iohn 8.56 Rom. 14.17 Iohn 5.25 c. 6.57 63. ioyes and comforts and all our spirituall life according as by it we tast of f Psal 30.6 item 31.17 item 36.10 itē 80.48.20 the great grace and fauour of God V. Againe from this faith ariseth and proceedeth the assured hope a Rom. 5.5 Rom. 8.23.24 25. of euerlasting life or of the celestiall glorie which we shall haue with our Lord Christ in his kingdome VI. Againe from this fountaine springs the holy a Ro. 10.14 Rom. 8.15 inuocation of God our most faithfull and bountifull Father and our most mightie Lord and God VII Faith also causeth vs to make a true a Rom. 10.9 10. 2. Cot. 4.13 profession and confesse with the mouth to the glorie of God that which we beleeue with the heart VIII To be short hence proceedeth the a 1. Ioh. 3.3 Gal. 5.6 true loue and reuerend feare of Gods children which causeth them with all indeuour to please and carefully to auoyde what may offend and displease his holy spirit IX The grace of a Rom 8.38 and 39. Iohn 10.28 Rom. 11.28 Luc. 22.32 1. Pet 15 23. 1. Ioh 2 19 2. Tim. 2.19 Ps 1.3 Es 42. 3. Ier. 32 40. Os 2.19 20. perseuerance is an inseparable companion of faith for faith neuer dieth albeit sometimes it be as it were b Mark 9.24 Psalm 73. ouerturned and as buried with the tempestes of temptation CHAP. XII Of Repentance where also is intreated of the life of a Christian and of bearing the crosse I. APHORISME SOmetime by the word Repentance in Greeke is signified vnderstood a Mat. 21.29 chap. 27.3 some sorowing for any fact or deed done whether a man be moued thereby to do well b Math. 4.17 Act. 2.38 Ro. 2.4 2. Cor. 7.9.10 2. Tim. 1 25. or not moued sometimes also it signifieth as the best Diuines haue noted to return to a perfect and right vnderstanding or to waxe wise againe we follow now this later signification II. Repentance then is a a Ezec 18.31 Ier. 4.1.3.4 chaunge of the minde which is by nature wicked and renewing of all faculties of the soule proceeding from a sincere and religious b Ierem. 4.4 Act. 17.30 2. Cor. 7.10 feare of God whereby the mind is caried with an earnest indeuour to do well and to please God III. Repentance doth consist of two partes of a Ro. 6.4 5.6 Ephe. 4 22.23.24 Col. 3.5.6.8.9.10 Psal 34 15. Esa 1.16.17 mortification of the flesh or of the old man and in the quickening of the