THE SACRED DOCTRINE OF DIVINITY, GATHERED OUT OF the word of God. Together with an explication of the lords PRAYER.  
1599   

A preface to the Christian Reader.  
I ENTERED no sooner into meditation of some preface unto the present book, but forthwith Master Dudley Fenner, of most happy and worthy memory, stood before me. In whose remembrance, as his death renewed my grief: so it comforted me, that after three years, as it were the third day, in one of the same country of Kent, in the same argument of laying down the whole body of the holy doctrine of God, in the same method and memorielike handling of it, God had as it were, raised him up again from the dead, for supply of some of that worthy service, unto his Church, which he, if the Lord had added years unto his life, would manifoldly have performed. For considering the forrestlike largeness of matter it handleth and small room the same is imparked, and the good order every doctrine standeth in before the reader, ranged with others either going before & coming after, as superiors and inferiors, or siding it and walking hand in hand, as sisters & companions: it seemed to me, that this treatise was like to be a seed, that by the hand of the printer being cast upon the field of our country, might in good time bring us home an harvest, that might yield honour to God, and edification to his Church, which is the principal: and in the second place some honest credit, not altogether to be despised, unto this our country of Kent, whilst it going before the most of other the Shires & Counties of the Land in blessings of outward fruitfulness and wealth, should not be found behind all others, in the fruits of the Spirit, wherewith men's hearts, yea the Lord himself (after a sort) is rejoiced. 
I● li●. 9  And in it me thought I saw some gracious blush and good resemblance of the wisdom, which Solomon speaketh of. For as by writing she lifteth up her voice, 
Prov. 8.  so by convenient, orderly & easy manner of handling the doctrines of God, she standeth in the top of the highest places, where all wayfaring men that are strangers in our country, taking their voyage towards mount Zion, may understand what is said unto them. From thence she steppeth to set herself in the place or mother of ways: 
Ezech. 2.  where one way cutting itself into many, greatly hazardeth the wayfaring man, unless there be one, as it were, with the finger to point unto him, which is the right and ready way. Approaching unto the city of the heavenly jerusalem, from whence soever he cometh East, West, North or South, and to whatsoever of the twelve gates of the twelve tribes of our Land: she is there also ready at the gate, in the mouth of the City, to tell him, what street he shall enter, on what hand to turn, what lane to go down. That done she taketh the wings of the morning, and fearing the frailty of men, lest they should not see their happiness, when it is before them, or that they should not discern of it, when they touch it, or stumble upon it: she setteth herself even at the very door that openeth to the full and perfect possession of the promised felicity, saying, here is the place you seek after, enter it. This commendation, notwithstanding that incomparably it doth agree to the eternal son of God, in his own, and in his Prophetical, and Apostolical ministery, as that which is the perfect jethro of our voyage from Th'aegipt of this world unto the Land of the heavenly Canaan: yet may it also not unfitly, in some measure, more or less, be spoken of the holy labours in this kind: which by description of the whole doctrine of God, from the foundation unto the lover thereof, take us by hand, and entering us into the way of God, lead us as it were to all the standings and Camping places of the children of God, in the wilderness of this world, until having cast away, either weapons or walking staves, we shall set us down in th'endless peace and rest of our God. A labour as at no time unseasonable, and in no place unworthy of a good welcome: so in these days, and especially in our country, it is worthy, of all good entertainment. For beside that there are to many sects and schisms: there are also diversities of judgements, in one and the same sort, both which be in danger, the former of schisms to grow to heresies, the latter from some difference of judgement, to be sorted and sected altogether, if by such treatises as this, which shortly, and, as it were under one sight, lay forth the sound doctrine of all the main, & mean, principal, and secondary points of our most holy faith, the judgement of men be not either called home, where it is broken out, or stayed where a breach is begun. And albeit th'excellent use hereof may clearly appear to every one that hath but half an eye to look with: yet is there that opposition in the world against all good endeavours of the servants of the God of heaven, that this also is not unlike to fall into some riflers hands, which will do the uttermost of his wretched endeavour, to despoil it of the garments of comeliness, whereby the Lord would set it in the good grace & well liking of his children. If (happily) it be said, that it is therefore fruitless, because it is a doing of a thing that is already done, by a worthy, workman of the Lord Master Dudley Fenner, it were sufficient answer, that the same is made English, which before was Latin, and brought into the artificers shop, which was before in the studies & closerts of the learned alone, which deserveth praise at the hands of a thankful Reader. It is more than sufficient answer, that he hath brought Mr Fenners book, for help of memory, into a great deal smaller room. But I am and have been of that acquaintance & privity with the Gentlemen these many years, that I am able before God, and in truth to profess, that before he ever saw M. Fenners book, he had written & finished this; with such grace, as I, loving him before, did ever sithence reverence him, for the graces of God bestowed upon him. And therefore as the Lord gave Master Fenner the honour to be first; so he would not let him have it so far, as to be alone. And notwithstanding th'author's both modesty, and wisdom is such, as he would not have passed by the advantage of a further garnishment of his work, by M. Fenners labours: yet whosoever shall peruse the book diligently, shall easily perceive, that he hath for the matter, a stock of his own, and for the form & manner of delivery of it, art and cunning of his own, to have finished some commendable work in this kind, if he had had no such pattern before his eyes. Which being well considered, will stop the mouth of some others, which snatching up the wise Proverbs, as of a man not meddling beyond his slipper: and a Carpenter not dealing but with his chips: will be ready, foolishly to throw them, they know not where, nor at whom. And for my part, I am of that judgement, that it is so far from being unmeet for a Gentleman of the Inns of the Court, to deal thus in these holy studies; that I could wish of the Lord, that the Noble men of the Court itself, and all others whose wits are either by nature, or education more pregnant, would fine & file them upon such endeavours as these are. So should they fit themselves not only to pass from the Prince's Court into the Lords own Court, there to reign for evermore; but should able themselves ten thousand times better to all honourable services of their Prince, & Country, in a wiser and more politic government of the common wealth, than Machiavelli that cursed hellhound can furnish them of. For besides many notable draughts of policy, here and there scattered throughout the whole Scripture, especially the story: that one book of the proverbs, as it were the Lords own politics, is able to yield more sound precepts of sure & safe government, then, I will not say Machiavelli, but then all the Machiavel's in the world, when they shall have met upon their bench, and shall have beaten out their brains about that consultation. And if it be here asked, what are you, or who are you, whose judgement in this behalf the reader should so greatly regard. Peradventure the reader may be such a one, as if I were a man of some mark, with my word I should carry him away, although I brought no reason: if of no note at all, he would not believe me, although I should come upon him with never so good reason. Therefore concealing my name, in a word I answer first out of Moses, for whom, when joshua was jealous lest the gift of prophesy, & of the declaration of the will of God being common, Moses his Master should be less esteemed: he answered, would to God that all the Lords people were Prophets, 
Num. 11.  why lest the Lord should bestow his Spirit upon them. Example hereof we have in Ezechias reign, one of the godliest and most renowned Kings that ever reigned, whose government was also accompanied with as much glory and good success, both at home, and abroad during the whole time of his reign, as any king whatsoever, David only excepted. Nay I needed not, in every respect, to have excepted David, who met with more cross hands of the Lord in his Sons and subjects, then ever did Ezechias. And of him to his commendation that shall never die, it is written, that his Courtiers gathered, 
Pro. 25. ●  and suited divers of: Solomon's Proverbs, in that Prophetical order wherein now they are left unto us by the holy Ghost. And unless Courtiers will judge themselves unworthy of the kingdom of heaven, there is no cause, why they should esteem it to base or to unworthy a thing for them to be occupied in: seeing David, Solomon and Ezechias, the most famous Kings that ever lived, have no one thing so precious, to garnish and set forth their Royal Crown with, as that their hands being taught of God to write some thing to his praise, & edification of his people, the same as a diamond in their princely Diadems remaineth to all posterity. Saul also, albeit a wicked man, yet being purposed of God to the Kingdom, had this as a principal means, to hide from the eyes of the people, the baseness of his birth, and homeliness of his education: that he was for some small time graced of the Lord with a gift of Prophecy, wherewith being ennobled, he was so prepared for the kingdom. But I am ashamed of the iniquity of these times, that should drive to the proof of that, which profane and heathenish men, in the dim & dark sight of their natural reason, have both seen and professed, that these common wealths were most happy, where either Philosophers were Kings, or kings Philosophers. And if Sceptres were well guided, when men stood at the stern of common wealths, that stirred them by direction of that shadow and carcase of Philosophy, that was to be had in their books: O how happily should they be managed, if their course were set at the prescript and command of the word of God, which is the lady mistress of all true wisdom or philosophy. But I see there would be no end if I should set myself to answer whatsoever the crooked wits of wrangling companions might object. And therefore assured of the fruitfulness of the book in itself, I commend the profit and success thereof to the blessing of God: who only can direct the hearts and hands of men to lay hold, and make use of it, aswell for th'increase of their knowledge, as for the provoking of them to like endeavours. 1. januar. 1589.   

The sacred Doctrine of Divinity, gathered out of the word of God.  
theology, or, the first book of Divinity, concerning God.  

Chap. 1. Of God: The Father, the Son, and the holy Ghost.  
Divinity is a doctrine of 
a 
God's glory the end of Predestination (both reprobation, Proverb. 16. 4. & election, Ephe. 1. 5, 6.)  
Of the Creation and Administration of all things, Rom. 11. 36. Of all benefits obtained in Christ, 2 Cor. 1. 20.  
Of all our actions, 1. Cor. 10. 31.   glorifying God, whereof there be 
b 2 Chro. 28. 9 Psal. 100 2, 3.  two parts, 
c For the better understanding of the unlearned, it may be divided thus: Whereof there be two parts, One that entreateth of God: The other of yielding all duty to him.  theology and Religion.  
theology is the first part of Divinity concerning God. 〈…〉  
God is that infinite 
d God is perfection itself, that is to say: A most single spiritual nature, Ioh 4. 24. all being essential in him, & nothing accidental Esa, 43. 25. The cause of his own perfection & of every good and perfect gift in other, jam. 1. 17. which perfection standeth in an infiniteness of goodness, Mat. 19 17. Wisdom, Rom. 11. 33. Power, Gen. 17. 1. Eternity, Reu. 1. 8. Immensity. jer. 23. 24. And hath all things of imperfection removed from it. 2. Tim. 2. 13. Tit. 1. 2 jam. 1. 13.  perfection, whose being is 
e Exod. 3. 14. john 8. 58.  of himself.  
The Godhead, notwithstanding the 
f Deut. 6. 4. 1 Cor. 8. 4.  unity of the essence, receiveth a distinction of 
g Hag. 2. 5, 6. Mat. 28. 19 1. joh. 5. 7.  persons.  
A person is 
h Colos. 2. 9 And therefore subsisting from all eternity.  the Godhead 
i john. 1. 1. john 5. 31. 37. john. 14. 16.  diversly 
k Heb. 1. 3.  subsisting. And 
l john 14. 26. john 15. 26.  sendeth forth, or proceedeth.  
Sending forth are those persons from whom another person proceedeth: as the Father & the Son. The Father is a person which 
m john 1. 18. Col. 1. 15.  hath begotten the Son.  
The Son is a person begotten of the Father.  
Proceeding is that person which is sent out of the former, namely the holy Ghost, who is the 
n Rom. 8. 9, 11.  Spirit of them both.   

Chapter 2. Of the purpose of God.  
God being thus in his nature and persons most glorious, hath further glorified himself by two notes of excellency which he taketh to him, 
a Psalm. 93. Math. 6 10.  King doom & Honour. Kingdom is that whereby he dispenseth all 
b The dispensation of God reacheth to every thing in hea●en and in earth, Psalm. 115. 3. and ●3●. 6. Person and living Creature, Psalm. 145. 15. 16. Luc. 12. 6. 7 Action, Acts. 17. 28. Both Great, Dan. 4. 29. 1 Sam. 2. 6. and Small, Math. 16. 29. Prou 16. 1. Yea even casual ones, Prou. 16. 33. Exod. 21. 13. Actions of mercy and kindness, Psalm. 33. 5. and 119. 64. Of judgement and vengeance, Amos 3. 6. Lamen. 3. 37. 38. Esay 45. 7. Of chastisement and correction, Psalm. 89. 33. 34. jere. 12. 3. Heb. 12. ●6. And lastly sinful and wicked actions, Acts 4. 27, 28. himself remaining without all touch of sin, ●ames 1. 13. End, Rom. 11. 36. Cause, 1 Kings 12. 15. 2 Sam. 17 14. Quality both riches and poverty, Pro. 22. 2. Honour and low degree, Psalm. 75. 78. Accidence. Proverb. 16. 3. Psalm. 31. 16. Circumstance of time, Psalm. 31. 16. Acts 1. 7. Place, etc. Genes. 22. 16.  things 
c Psalm. 115. 3. and 135. 6. By means, judg. 2. 16. Proverb 16. 9 Acts 27. 22. 27. (sometimes mean and slender ones, Amos 5. 9 jerem. 37. 10 and 50. 45. disappointing the great and mighty means Psalm. 33. 15, 16. Ecclesi. 9 13.) Without and above means, Psalm. 33. 17. Deut. 8. 3. Contrary to all means and course of nature, Josh. 3. 15, 16 and 10. 13. 2 Kings 20. ●●. 11. Dan. 3. 22. 27.  according to his own free-will. The order whereof, answerable to the relation between the persons themselves, is 
d 1 Cor 8. 6. Heb. 1. 2 job 26 13.  from the Father in the Son by the holy Ghost: To 
e 1 Cor. 12. 11.  whom is attributed the immediate dispensing of them.  
The kingdom of God is in his 
f Ephe. 1. 11.  purpose and works.  
Purpose is his decree 
g Acts 15. 18. One principal branch whereof is Predestination, that is to says his foreappointment of every Angel and man either unto salvation, 1 Tim. 5. 21. Ephes. 1. 4. Rom. 8. 29 and 9 23. or damnation. Math. 25. 41. Jude verse 4. Rom. 9 22. and also of the measure of it (more or less) unto them both, Math. 20. 23. Jude 4. Acts 1. 25. This foreappointment to salvation, is called Election. That to damnation is called Reprobation. One being to the praise of the glory of his mercy, Rom. 9 23. Ephes. 1. 6. The other to the praise of the glory of his justice, Rom. 9 22. Both proceeding from the only will and pleasure of God, for causes unknown unto us, but yet most just and holy, Rom. 9 18. Math. 11. 26.  before all times of every thing.   

Chapter 3. Of Creation.  
THe works of God are the 
a By an inevitable necessity, Ezech. 12. 25. Psalm 33. 8. Num 23 19 He having all the Creatures at his command 1. Kings 22 19 and turning the hearts, Prou. 21. 1. and 29 26 job. 12. 20. and counsels of men 1 Cor. 1. 19 2 Samu 15. 31. Which way it pleaseth him. Yet the nature and property of the second causes remain, & the events of things are termed such as the second causes are. Continngent if the second causes be contingent. 1. Kin. 22. 34. Act. 27. 31. Voluntary if they be voluntary, john. 10 18. Though in respect of God's counsel and all be necessary, 1. King. 22. 28. Act. 27. 24. Luc. 24. 26.  execution of his purpose. And are Creation & Government. Creation is his 
b Gen. 1. The order of the Creation was thus: First God made of nothing an empty and unformed lump (called Heaven and Earth, because it was the first matter of them both:) vers. 1. 2. Secondly, out of that lump he beautifully framed, 1. The simple bodies called the four Elements, that is to say Fire (for that is to be understood in light an adjoint and quality of the fire) set in the globe of Heaven. The first day. 3, 4, 5. Air, or all that void place between the clouds & the earth, giving Breath of life to all things that breath: The second day, 6, 7, 8. Water, caused to retire to his proper channels, the Seas, the floods, the lakes, the springs, etc. and Earth, left alone all other being sent into their places. 9, 10. Then the compound bodies, made by the uneven mixture of the former, in this sort: 1. Those without life, as well earthly bodies, both Grass for the use of Beasts. And Trees for the use of Man, the third day, 11, 12, 13. as heavenly bodies, the vessels of light, (from whose influence the former have their growth) both great ones, the Sun and Moon: and small ones, as the Stars, whereinto he did gather the light that before was scattered in the whole body of the Heavens, the fourth day, 14, 15, 16, 17, 18, 19 Secondly those that have a life, whether a sensitive or feeling life only, as Fishes made specially of the water. Birds, made specially of the air, the fift day, 20, 21, 22, 23. and Beasts, both going and creeping made specially of the earth, 24, 25. or a reasonable Soul and Life also, that is to say, Man in both sex's Male and Female, viz. Adam and Eve, the sixth day, 26, 27.  making all things of nothing. Which of 
c Gen. 1. 31.  every Creature was in excellency of perfection.   

Chapter 4. Of Government.  
Government is his 
a Ephe. 1. 1●.  administering of every thing.   

Chap. 5. Of the Honour due to God.  
SO much of the Kingdom of God: The Honour due unto him, is, that all his reasonable creatures (Men & Angels) 
a Math. 6. 10. And that for his own sake only without any respect of our own good. Wherein it differeth from the treatise of righteousness, coming after. Which is always coupled with a respect of our own bliss and happiness. As our Saviour in that prayer doth distinguish these things.  do with cheerfulness his revealed will in all things.    

The second Book of Divinity concerning the Law.  

Chapt. 1. Of Righteousness, and the blessedness belonging to it.  
ANd this shortly is the sum of Theology, or of that doctrine which touching God is revealed unto us. Religion is the second part of Divinity, concerning righteousness.  
Righteousness is the reasonable creatures 
a Gal. 3. 1●.  fulfilling of all duties to God. Whereunto of his 
b Luc. 17. 10.  free goodness, a reward of 
c levit. 18. 5. Math. 19 17.  blessedness doth belong: 
d As the Angels had a greater measure of righteousness & blessedness, than Adam, and Adam then Lue 1. Tim. 2. 13.  more or less, according to the measure of righteousness.  
Blessedness is their perfect good. And standeth in the 
e 1. john. 1. 3.  fruition of God's love, or (from thence coming) a conjunction and communion with him.  
Conjunction is the enjoying of his 
f Math. 18. 10.  personal presence.  
Communion is a 
g Gen. 1. 26. Coloss. 3. 10.  Participation (in some sort) of his excellency: namely 
h Math. 6. 13.  Dignity and Dominion.  
Dignity is an excellency of person above all other creatures. Both for 
i Luke. 9 26.  glory (wherein wisdom & virtues of the mind are comprehended) & 
k Psal. 103. 20.  power.  
Dominion is a 
l Gen. 1. 26. Heb. 2. 7, 8. Colos. 1. 16.  sovereignty over all other creatures.   

Chapt. 2. Of Righteousness in nature, desire and will.  

a The whole doctrine of righteousness is perfectly comprehended in the ten Commandments for the better understanding of which Commandments take these few rules. 1. A figurative speech in every one, commanding or forbidding more than is expressed. 2 They are spiritual, binding not the outward man only, but all the powers of the soul: the understanding, judgement, memory, will, affections. 3. They require perfect obedience, commanding all good, forbidding all evil. 4. In commanding, or forbidding anything, they command or forbid all means thereunto. 5. Commanding one thing, they forbidden the contrary: forbidding one thing, they command the contrary.  Righteousness is in 
b 1. Thes. 5. 23.  Nature & Action. Righteousness in Nature is a right inclination of all original powers.  
Righteousness in action is a right framing of all actions proceeding from those powers. And is of the desire only, or of the will also.  
That of desire only, is a right framing of all inward motions before consent.  
The other of will also, is a right framing of all actions unto the which consent is come.   

Chap. 3. Of cleaving unto God.  
THus much of the things in common appertaining. The parts of Righteousness are 
a Ro 1. 18. Tit. 2. 11.  Piety and justice.  

b The first Table. The duties whereof are greater than the duties of the second Table, comparing like degrees, as moral duties of the one, with moral of the other (not ceremonial of the first Table, with the moral of the second.) The chief middle & least duties of the former with the like of the latter: deeds with deeds: words with words: thoughts with thoughts: and not otherwise. For if you compare murder with the least abuse of the name of God, or adultery with the least breach of the Sabbath, those are the greater sins.  Piety is the immediate duties to God. And is inward or outward.  

c The first Commandment.  Inward with all our 
d Math. 22. 37. 38.  powers to cleave unto God. 
e Deu. 6. 5.  Loving, 
f Leu. 19 14.  fearing, 
g Num. 20. 12.  believing, 
h Psal. 22. 5, 6.  trusting, & 
i Psal. 38. 8.  hoping in him.   

Chapt. 4 Of Worship.  

a The second commandment.  OVtward; is the worshipping of him 
b Deut 12. 32. Mat. 15. 9 2 Chro. 15. 13 Exod. 23. 13. Note the opposition in the second commandment, of them that love me and keep my commandements, to these words, Thou shalt not make any graven image.  according to his commandment. As in 
c Psa. 50. 15.  prayer, both petition and thanksgiving, 
d Este. 9 17, 18, 20, 31. Zach. 8 19  feasts of thankfulness for his benefits: 
e 1 Pet. 3. 15. Rom. 10. 10.  open profession of ones faith: 
f Deut. 6. 13.  oaths, 
g Psal. 50. 12.  vows, 
h Nehe. 10. 30.  curses, and the like.   

Chap. 5. Of Reverence.  
TO the worship of God two things do belong, Reverence and a holy rest.  

a The third commandment.  Reverence is a most 
b Deut. 28. 58. Num. 30. 2.  religious manner of worshipping God. Using 
c Eccles. &. 17. Eccles. 5. 1.  preparation, 
d Esay, 58. 4.  fasting, 
e Mich. 6. 8.  humiliation, 
f 1. King. 19 1●.  zeal.   

Chap. 6. Of the Sabbath.  
A 
a The fourth commandment.  Holy rest is the sanctifying of one day in seven to his service. By 
b Act. 15. 22. and 20. 7.  public exercises of the Church, and private 
c Revel. 1. 10.  meditation of the word and works of God, 
d 1. Cor. 16. 2.  relieving of the poor, etc. 
e Gen. 2. 1. Exod. 20. 10.  This, day in the first institution was the seventh day from the creation, and called the Sabbath day: beginning at the 
f Gen. 1. 31.  evening of the day before, when the creation of the world was finished.   

Chap. 7. Of honour.  
Justice 
a The second table.  followeth which is of the duties 
b Math. 22. 39  among ourselves. And is Honour or the general duties of love.  

c The  commandment.  Honour is a performance of duties in respect of a degree. First among unequals: from inferiors to their superiors, and contrariwise. As,  
To all superiors, in years, knowledge, or whatsoever else. 
d job. 32, ●, ● levit. 19 32.  Reverence, in acknowledging the good things wherein they are preferred, & making our use of them: rising up before them, giving them the place & honour of speaking first, etc.  
To them in authority 
e Ephe. 6. 5, 6, 7 1 Pet. 2. 13. 14. Rom. 13. 1, 2, 3, 4, 5 Heb. 13. 17 Ephe. 6. 1. Eph. 5. 22, 23, 24, 3●  subjection, in a ready submission to their government: and obedience, in a voluntary doing of that commanded, or a patient suffering of the punishment.  
Touching them in private authority, to masters 
f Colo. 3. 22, 23, 24  faithful service: to Husband and Wife, each 
g 1. Pet. 3. 1. 7 1. Cor. 7. 3.  from other mutual help and due benevolence. The Wife also to 
h 1 Cor. 11. 7  represent her husband's virtues, and to 
i 1 Tim. 3. 11  save that which he bringeth in. To Parents, not 
k 1 Cor. 7. 36, 37, 38  marrying without their consent, and, when need requireth, to 
l 1 Tim. 5. 4.  relieve them.  
To public authority of the Ministers and Magistrates, ministering of 
m Rom. 13. 7 1 Tim. 5. 17, 18 1 Cor. 9 4, 5, 6, 7, 8, 9, 10, 13, 14.  charges and other necessaries for the execution of their offices: and a defending of them in the same.  
Again from all superiors, a 
n Titus. 2. 3, 4.  good example of grave and wise carriage, and using of the things wherein they are preferred to the others benefit.  
From them in authority, first 
o joshu 24. job. 29. 15.  instruction of their inferiors in the things of God, and of their special callings: then 
p Rom. 13. 3, 4.  due recompense of good or evil actions: & lastly 
q Psal. 123. 2. Lamen. 4. 20 2 King. 4. 18, 19, 20 Gene. 20. 16  protection from wrongs.  
From private authority 
r Prou. 27. 27 Prou. 31. 15. 21  provision of food and raiment, 
s Gene. 18. 19 Ephes. 6. 4  familiarly to teach their inferiors, and in prayer to go before them.  
From 
t Deu. 15. 13. 14. 15  Masters, due respect of their servants travails.  

v Ephe. 5. 25  From husbands, cherishing of their wives withal entire affection: from both the parents, to 
x Pro. 20. 11. and 22, 6. Gene. 4. 2  apply their children to that they are fit for, & to 
y 2 Cor. 12. 14  provide for them: from the 
z Luc. 1. 62, 6●  Father to name the child: from the Mother 
a 1 Tim. 5. 10  to nurse it.  
From public authority: that is to say, from the ministery, 
b Rom 12. 6, 7, 8  public teaching: from Magistrates, 
c 1 Tim. 2. 2  maintenance aswell of true religion, as of peace & honesty of life.  
Secondly it is of aequals one unto another, in 
d Rom. 12. 10.  loving, honouring, doing of good to all, but chiefly to such as by the bond of 
e 2 Tim. 3. 1. ●  nature, or 
f Gal. 6. 10.  profession of the same faith, are more nearly linked to us.  
And lastly towards ourselves, the 
g Math. 25. 16  maintaining of our honest credit, and 
h Rom. 12. 3  sober esteeming of the graces we have received.   

Chap. 8. Of love.  
THe general duties of love are those that are without respect of degree. And respect the person or condition. Person as love and chastity.  

a The sixth commandment.  Love is of duties that touch the preservation of ones person. Containing under it, first 
b Math. 5. 5  meekness, a 
c Psal. 34. 14  peaceable disposition 
d 1 Cor. 6. 7 Gen. 13. 8, 9  ready to departed from our right, 
e Prou. 19 11  slow to wrath, 
f Ephe. 4. 31  forgiving offences, 
g Math. 5. 44  loving our enemies: Then due punishment of offenders, by 
h levit. 24. 17, 19, 20.  Magistracy & lawful 
i 1 Sam. 25. 28  war: and lastly, a comely 
k Gen. 23. 3, 4.  burial of the dead.   

Chap. 9 Of Chastity.  
Chastity 
a The seventh commandment.  is of the duties that touch the purity of ones person. In mind, by 
b 1 Thes. 4, 3, 4, 5.  abstaining from filthy lusts: in body, by keeping our 
c job 31. 1. Mat. 5. 29, 30.  eyes, our hands, and all our parts, from being instruments of uncleanness: carrying ourselves in all 
d Deut. 25. 11, 12.  modesty and 
e 1. Cor. 9 27.  temperance, and (where need is) using the 
f Heb. 13. 4.  remedy of holy marriage.   

Chap. 10. Of Uprightness.  
THose respecting once condition, are of the good things belonging to the person. And are Uprightness and Contentedness. Uprightness is to hold a lawful course in dealing about them: and standeth in Right and Truth.  

a The eight commandment.  Right, which is without any injury. Both in the means of coming by them, our own 
b Ephe. 4. 28.  labour, and lawful 
c 1 Chro. 21. 22, 23, 24, 25.  purchase or 
d levit. 25. 45, 46.  descent: and in the use of them 
e Prou. 21. 17.  frugality, & liberality in a cheerful 
f Rom. 12. 13.  communicating of them all by 
g levit. 25. 35.  giving & 
h Luke 6. 34, 35.  lending. One branch whereof is 
i 1 Pet. 4. 9  hospitality.   

Chap. 11. Of Truth.  

a The ninth commandment.  Truth which is without any falsity, as 
b Mat. 10. 16.  Prudence, in judging aright: 
c Zach. 8. 16.  Simplicity in speaking and doing the truth; 
d 1 Cor. 13. 7. Mat. 1. 18, 19  Taking things in the best part, etc.   

Chap. 12. Of Contentedness.  
THis is uprightness: 
a 
The tenth commandment.  
So I interpret it for these reasons following.  
1 The plain evidence of the words Thou shalt not covet thy neighbour's house.  
2 By conference of the rest of the commandments, Honour thy Father and thy Mother: Thou shalt not kill: Thou shalt not cemmit adultorie: thou shalt not steal: Thou shalt not bear false witness: which have (all of them) a common and familiar understanding, such as every man at the first hearing doth conceive. 3 The particular instances. Thy neighbour's house, wife, manservant, maydeseruant, ox, ass, or any thing that is his, declare manifestly the good things of one's person to be the proper subject of this commandment. For which cause Exod. 20. 17. the wife of our neighbour (his most precious possession, prou. 19 14) cometh not in the first place but is set in the midst of other possessions, that the very marshaling of the words it might appear that this commandment reacheth not to uncleanness. 4 The order of the commandments, going by degrees from the greater to the less, and so continually falling till you come to this sum of Coveting, which is the root of all the rest, 1. Tim. 6. 10. 5 It differeth in nature from the two last that went before. Whereof one is bend against injury and wrong, the other against falsity and deceit. And this cometh not so far as either of them both. lastly, add hereunto that which I hold as a certain ground, that the corruption both of nature & desire is forbidden in every one. For the Law of God, and consequenthe every commandment thereof, being spiritual, Rom. 7. 14. (according to the nature of him that gave it, john 4 24. Heb 4. 12. 13.) must needs reach to all the faculties and powers of the whole man, yea and to his very nature. So as in every commandment the root itself and stump of that sin, together with all the branches coming from it, are there condemned. Which seeing all men agree, in duties of the first table, the same reason and proportion earieth it to those of the second also. And that may further appear by our Saviour Christ's interpretation of the seventh commandment, extending it to all kind of lust, Mat. 5. 28. So doth the Apostle james the sixth commandment, setting it forth by the three degrees thereof lusting, eagerly affecting, (when the heart is wholly possessed with it) and lastly fight and warring james 4. 2. As for the saying of Paul, Rom. 7. 7. I had not known lust, except the Law had said, Thou shalt not lust, I take it (under reformation of better judgement) to be meant not of any one Commandment in particular, but of the whole purity (that way) which the Law of God throughout requireth. And that aswell in the duties to God, as to our brethren. Which the Apostle sound gathereth to be commanded in the Law, because the Law is spiritual. And this he saith (verse 9) came and was, as it were, a new commandment unto him, when he understood the whole Law to be spiritual and to reach to the lust and desire of the heart. which in the darkness of his pharisaisme he had not learned. Because this exposition of the tenth Commandment, doth vary from that which is generally received, I have opened my reasons the more at large. Let the learned judge.   Contentedness is to 
b Heb. 13. 5. 1. Tim. 6. 6. 8. Phil. 4. 11, 12.  rest fully pleased with that which God bestoweth. 
c Rom. 12. 15.  Rejoicing in an others good as in our own.   

Chap. 13. Of our own Righteousness, whereof the state of Angels and Men, before and by their fall.  
Hitherto of the parts of righteousness: The several kinds follow.  
Righteousness is 
a 
Phil. 3. 9 Rom. 9 30. 31, 32. & 10. 3, 4, 5, 6. Gal. 3. 12. The first, requiring righteousness from ourselves, or by our own works, & propounding life everlasting if we do it, is called the Law, or the covenant of works, Rom. 10. 5. Gal. 3. 12. The other, sending us to Christ, and propounding life everlasting through him, if we believe in him, is called the covenant of grace, Rom. 10. 4. Gal. 3. 13, 14. Which is two fold, according to the diverse dispensation of the times before and since his coming. The covenant of grace before his coming in the flesh (being through Christ to come) was termed the old Testament, Heb. 8. 13. and the publishing thereof, the promise, Acts 13. 32. Gal. 3. 17. 18. The same covenant since his coming (being through Christ already come) is termed the new Testament, jerem. 31. 31, 32, 33, 34. and the publishing thereof, the Gospel, Acts 13. 32. Marc. 1. 1.  
The Law being impossible for us in this our corrupt estate, to perform, Rom. 8 3. serveth not at all to justify, Gal. 3. 10, 11, 21, 22. But 1. to show and discover sin, Rom. 3. 20. & 7. 7. 2. Through the corruption of our nature to increase sin, Rom. 7. 8, 9, 10, 11. 3. To pronounce against us judgement and condemnation due unto sin, Rom. 3 19 and thereby to drive us unto Christ, Rom. 10. 4. Gal. 3. 22. 23, 24.  
To the regenerate it further serveth. 1. As a light to direct us, Psal. 119 105. 2. As a prick to incite us, because of God's commandment. 3. To frame us to humility, seeing thereby how far we are from fulfilling it.  
The difference between the Law and the Gospel standeth in these three things. 1. The Law offereth salvation under condition of perfect obedience, that is to say, if we do it: the Gospel under condition of faith, that is to say, if we believe, Rom. 10. 5, 6. 2. The Law commandeth only, but giveth no power to perform it, and therefore is called the dead letter, written with ink and in tables of stone to be read and seen, but having no life in it to change the heart, which remaineth as stony as before. The Gospel not only commandeth, but giveth faith and newness of life: And is therefore said to be written in our hearts and called the Spirit, because it giveth the Spirit of Christ & righteousness through him, 2. Cor. 3. 3, 6, 9 3. The Law pronounceth nothing but judgement and condemnation against us, commanding things altogether impossible through our corruption, and therefore terrefieth and amazeth the conscience, in which respect it is called the ministery of death and of condemnation, 2. Cor. 3, 7, 9 The Gospel bringeth glad tidings of peace and reconciliation, and therefore quieteth and appeaseth the conscience, Rom. 5. 1. for both parts of this latter difference, see Rom. 10. 5, 6, 7, 8.   our own or from another.  
Our own, which both 
b Mat. 22. 30. Luce 9 26.  Angels in 
c Mat. 18. 10.  heaven, & 
d Gen. 1. 26, 28. And therefore both of them are the sons of God by creation. Luce 3. 38. job 1. 6.  men upon earth, had perfectly by creation. 
e Mark 13. 32. Gal. 1. 8.  They in a greater, we in a less measure: from which notwithstanding both of them, 
f james 1. 13. Acts 14. 15.  left unto themselves, quickly fell away.  

g john 8. 44.  First of the 
h 2 Pet. 2. 4. Jude verse 6.  Angels some only, but a 
i Luke 8. 30.  great multitude: one, named 
k Revel. 12. 9 Mat. 25. 41.  Satan or the Devil, the chief ringleader of the rest. The Angels that fell not, are 
l 1 Tim. 5. 21.  supernaturally uphoulden from all danger of falling. After, by 
m Gene. 3. 1  Satan's tentation, 
n Rom. 5. 12.  all mankind fell in Adam.  
The punishment to them both is double, sinfulness and cursedness.  
Sinfulness is a 
o The universal corruption of Devils, john. 8. 44. 1. john. 3. 8. Ephe. 6. 12. And of men in nature Ephe. 2. 3. (which is termed original sin) desire, Genes. 6. 5. mind, Rom. 12. 2. understanding, 1. Cor. 2. 14. will, Phi. 2. 13 actions, Rom. 3. 12. finally in both the parts of righteousness, Rom. 1. 18.  total unrighteousness, aswell of nature, as action. Cursedness is their utter evil.  
Contrary throughout to blessedness that went before. And is the 
p Deut. 27. 26. Gal. 3. 10.  reward of all sin, 
q Luke 12. 47. 48. and 20. 47. Math. 11. 22.  more or less according to the measure of sin.  
Of cursedness two degrees are noted out: for either it is in part only, or in the fullness of it. That in part only, is proper to 
r 1 Gen. 4. 11. john. 3. 18.  men during this life. As, first the 
s john. 3. 36.  wrath of God, so far that all things, not 
t Rom. 2. 4, 5. jerem. 28. 13.  blessings only, but his very 
v Esay. 28. 1●.  graces, turn to their ruin; and 
x Gen. 3. 8, 10. Heb. 2. 15.  fear of conscience drawing them from God: then 
y Gen. 2. 25. with Gene. 3. 7.  shame, 
z Deut 28. 28, 29.  ignorance, all kind of 
a Deut. 28. 15. 10 the end.  calamities, 
b 1 Cor. 15. 43. Genes. 3. 16, 19  infirmity, 
c Deut. 28. 21. 22, 27▪ 35, 59, 60, 61.  sickness, & 
d Gene. 2. 17. Rom. 5. 12.  death itself: lastly, 
e job 5. 22, 23.  enmity of the creatures, and 
f Colos. 1. 13. Heb. 2. 14.  slavery to Satan. Yet in all this some relics of former dignity do remain: namely in the mind, 
g john 1. 5, 9  reason, 
h Rom. 1. 18.  common principles of good and evil: in the 
i Gene. 9 6.  body, a kind of majesty: in the 
k Gene. 9 3.  whole man, a certain sovereignty, that keepeth in awe the brute creatures.  
The 
l Gen. 3. 17, 18. Rom. 8. 20.  creatures also for man's sake, are subject both to a present impair of their first perfection, and to a general abolition in the end.  
This is cursedness in part: The fullness whereof falling upon a bare creature not able to bear the brunt of it, crusheth him down into 
m Luke 8. 31. Luke 16. 23.  Hell for 
n 1 Thes 1. 9  ever, which is called damnation. And is particular or general. Particular which is in a 
o 2 Pet. 2.4. Jude verse 6. Revel. 11. 18.  less measure of fullness till the latter day. And lighted on the 
p 2 Pet. 2. 4. Jude verse 6.  Angels that fell, forthwith upon their fall: yet so as many times it pleaseth God to give them some 
q Luke 8. 31. Mat. 8. 30.  release, 
r 1 King. 22. 21, 22. Revel. 20 7. job 1. 12. 2 Cor. 12. 7.  using them as instruments to work his pleasure here on earth. Upon 
s Luke 16. 22, 23. 1 Pet. 3. 19  men it lighteth in soul presently after death.  
General which is in a 
t 2 Pet. 2. 4, 9 Jude verse 6. Revel. 11. 18.  greater measure of fullness. Both upon the Angels that fell, and men, in 
v Dan. 12. 2. john. 5. 28, 29.  soul and body raised up in the 
x john 9 39  latter day, whereof they 
y Mat. 25. 41. 1 Cor. 6. 3. Jude verse 6.  both shall 
z Acts 17. 31.  then receive their sentence.  
A 
a 1 Cor. 15. 51, 52. 1 Thes. 4. 15, 16, 17  sudden change of such men as then are living, shallbe in stead of a death and rising from it.    

The third book of Divinity, concerning the Gospel.  

Chapt. 1. Of jesus Christ, and of Regeneration.  

a For this see before 2 book 12. chapped, in the beginning of the chapter.  FRom another, is that Righteousness which 
b john 17. 9 who in regard of God's eternal decree are called elect. The rest by God's eternal decree, appointed to damnation, are called reprobates: whereof see more in the desinition of God's purpose, 1. book, 2. cha.  certain men 
c john 8. 5, 6. Heb. 13. 8. Revel. 13. 8.  ever since the fall of Adam have 
d jer. 23. 6. & 33. 36 1 Cor 1. 30.  from jesus by 
e john 3. 3. 1 joh. 3. 6, 9 & 5. 18. 1 Pet 1. 3.  Regeneration through his 
f Heb. 12. 24. 1 Tim 2 5.  mediation.  
jesus is in one 
g Colo. 2. 9 Heb. 2. 16  person the 
h Mat. 16. 16 Rom. 1 3, 4. Therefore besides that touching his Deity he is the Son of God by nature, he is also, touching his humanity, the Son of God by personal union, Luke 1. 35.  Son of God and perfect man 
i Luke 1. 30, 31, 34, 35.  conceived of the Virgin Marie. And in respect of his 
k Heb. 5. 5. Esa. 61. 1.  calling to that office of Mediation is 
l Math. 1. 16. Luke 2. 11.  surnamed Christ.  
Regeneration is our 
m john 1. 13. & 3 5 6.  spiritual 
n 1 Cor. 12. 12, 13▪ 27. Colos. 1. 24. Ephe. 5. 30, 32. Therefore we are one with him as our head, john 17. 21. Eph. 1. 22, 23. Colo. 1. 18. and so the son of God by adoption, Rom. 4. 15, 16 Gal. 4. 5, 6. Gal. 3. 26, 27. (his holy Spirit being ours, Rom. 8. 9 1 john 4. 13) and are also one another's members Rom. 12. 5. 1 Cor. 10. 17. The whole number of men so incorporate wheresoever they be (in heaven or in earth, Ephe. 1. 10. Colos. 1. 20.) is called the Church, Ephe. 1. 22, & 5. 23, 32. Colos. 1. 18. 24. or (as we use to speak) the Catholic Church.  incorporating into him. Every 
o Ephe. 4. 16. 1 Cor. 12. 17. 18.  member in his due proportion.   

Chap. 2. Of the Sanctification of Christ's human nature.  
OF his office of Mediation there be 
a Psal. 110. 2, 3. 4. Zach. 6. 13. Heb. 7. 2, 3.  two parts, Priesthood and Kingdom. Priesthood whereby he hath performed to 
b Heb. 5. 1.  Godwardes, a 
c Heb. 7. 25.  through sufficiency for 
d That is to say, for regeneration, righteousness & the blessedness belonging to it.  all this. The 
e Heb. 7. 26, 27. & 8. 1, 2.  parts of his Priesthood are, Oblation and Intercession.  
Oblation 
f Heb. 8. 2, 3. and 10. 5, 10, 20.  is the of offering of himself up to God his Father for it. And hath two parts, Sanctification & Satisfaction.  
Sanctification 
g john 17. 19 Rom. 1. 4. joh. 6. 27, 48, 50, 5● 57, 58, 63.  is the fitting of his human nature, aswell for our incorporating into it, as for the conveying of righteousness to all that are incorporate.   

Chapt. 3 Of Satisfaction.  
SAtisfaction is the 
a Mat. 20. 28. Mar. 10. 45. 1 Tim. 2 5, 6.  full payment of our ransom to be righteous. And standeth in his 
b 2 Cor. 5. 19, 21.  sufferings & righteousness.  
Suffering is the taking upon him of the 
c 2 Cor. 5. 20.  guilt & curse due to our sins. Both that of this 
d That is to say, fear and horror, from the sense of his Father's wrath, Herald 5. 7 shame, Heb. 12. 2. ignorance, Luk. 5. 52. calamities of this life Heb. 4. 15. isaiah 50 6. 2 Cor. 8. 9 Matt. 8. 20. weakness, joh. 4. 6. Mat. 4. 2. sickness, isaiah 53. 3. 4 Mat. 8. 17. death, Phil. 2.8. enmity of the creatures, isaiah 49. 7. Marc. 4. 36, 37, 38. tyranny of Satan, Mat. 4. 5  life, and the 
e Mat. 27. 46. Gal. 3. 13. Marc. 14. 33, 34, 36. Luke 22. 44. Math. 27. 46.  fullness of it due unto us after death. All which he overcame, our cursedness 
f isaiah 53. 4. Math. 8. 17.  here, in the whole course of his life: our 
g 1 Pet. 2. 24. Col. 2. 14, 15. And therefore was not crushed by the weight of it into Hell, nor to lie for ever under it.  full cursedness, upon the Cross: and 
h Acts 2. 24.  death, in the grave, rising the 
i Luke 24. 7● 1 Cor. 15. 4.  third day from it. The day of his resurrection, which was the 
k Mac. 28. 1, 2. Marc 16. 9 Luke 24. 1, 13, 21.  first day of the Creation is thereupon become 
l Acts 20. 7. 1 Cor 16. 1, 2  our Sabbath, and called the 
m Revel 1 10.  lords day: beginning at the 
n Acts 20. 7, 8, 11.  dawning of the day, 
o Marc 16. 9 john 20. 1.  when the world by his resurrection began to be renewed.  
The 
p Rom. 5. 17.  righteousness of Christ is the most excellent measure of righteousness that can possibly fall into any creature. Both in his whole 
q Luk. 1. 35.  nature sanctified from all sinfulness from the very first moment of his conception: and in all his 
r john 8. 29.  actions supernaturally uphoulden for ever from all possibility of sinning. And consequently hath belonging to it, a like supreme measure of blessedness, 
s isaiah 53. 2. 1 Tim. 3. 16. justified in the Spirit Acts 2. 22. approved of God.  smothered in the days of his sufferings during this present life, that it did not so appear, save when it pleased him extraordinarily to give some glimpse of it, as in his 
t Mat. 17. ●.  transfiguring upon the mount. But afterwards he ascended 
v Lac. 24. 26. Mat. 28. 18. Marc. 16. 19  glorious into heaven, in soul 
x Luc. 23. 45, 46.  presently after death, and both 
y Mat. 16. 19 Phil. 3. 21.  in soul and body after his resurrection: which is called glorirification.   

Chap. 4. Of Intercession.  
Hitherto of Oblation, 
a john 17. 2●. Rom. 8. 34. Heb. 9 24.  Intercession is his request to God his Father for all the elect to be made partakers of it.   

Chap. 5. Of his general Government of the world.  
Such is the Priesthood of Christ: his Kingdom followeth. Kingdom is that whereby he doth 
a john 17. 2.  effect 
b Regeneration, Righteousness, & the Blessedness, belonging to it. As before in the definition of Priesthood  all this. And hath two parts, his judgeship (if I may so say) and Prophetship.  

c So he himself called it, john 5. 22, 27  judgeship, whereby he governeth 
d john 5. 17. Hebr. 1. 3. Mat. 28. 18. Ephe. 1. 20, 21, 22. A part of which government is now his hardening of the reprobate, john 12. 39, 40, 41. & in the latter day his general raising of the dead & the last judgement, john 5. 25, 28, 29. Acts 17. 31.  all the world, according to their own nature since the fall. In the Angels, perfect: in Devils and Men, corrupted: in the rest of the world, perverted.   

Chap. 6. Of Calling.  

a Whence he is said to be made unto us wisdom, 1 Cor. 1. 30.  PRophetship, whereby he governeth 
b Mat. 22. 3, 4.  certain men with 
c 1 Cor. 12. 3. 1 Cor. 3. 14.  supernatural favours. Being favours only, or Grace.  
Favours only, are those that change not man's corrupt nature. And may all be reduced unto two heads, Calling and Gifts.  
Calling is the 
d Gen. 9 36.  drawing of them to a 
e Math. 20. 16. 2 john 2. 19  profession of himself.  
Every 
f Psal. 122. 1, 2, 4 Heb. 10. 25. 1 Cor. 11. 13  public assembly of such 
g Eph. 1. 1. 1 Cor. 1. 2  professors in 
h Math. 18. 20 1 Cor. 1. 2. and 5▪ 4, 5.  his name, is called a Church: 
i Gen. 17. 7 Rom. 11. 16 1 Cor. 7. 14 Gal. 2. 15  whereof their children are also members, and in every 
k Math. 13. 3, 4, 5, 6, 7. Math. 28. 19, 20  Church there be always some that are his in deed.   

Chap. 7. Of Knowledge.  
Gifts are such 
a Eph. 4, 7, 8  favours bestowed in his Church: & are Knowledge, or gifts for the Churches common good.  
Knowledge, is the understanding of the will of his Father. Which, beside the 
b john. 16. 13, 14 1 Pet. 1. 11  inspiration of his Spirit, he taught, both in his own 
c Mat. 23. 8, 9, 10 Math. 17. 5  person, when he was upon the earth, & by his 
d Luke. 10. 16 Math. 10. 40  Ministers, from the beginning of the world: and hath also 
e john. 20. 31 Revel. 22. 18, 19 2. Tim. 3. 15. 16  left the same perfectly in the 
f The Canonical Scripture.  books of the old and new Testament.   

Chapter 8. Of Faculties.  
Gifts for the 
a 1 Cor. 12. 7.  Churches common good, are a 
b 1 Cor. 12. 4.  Faculty and ministery. Both which have some things extraordinary, specially serving the dispensation of the 
c Exod. 4. 2. etc. Numb. 12. 6. Deut. 18. 15. Mica. 6. 4. 1 King. 17. 12. & 19 16, 17. Malach. 3. 23.  times before his coming, or the 
d Mar. 16. 15, 16, 17, 18.  first gathering of Christian Churches.  
Faculty is a gift fit for some public function in the Church. As 
e 1 Cor. 12. 8, 28. Rom. 12. 8.  Discretion to govern: Knowledge, to teach the doctrine of Christ out of the Scripture, by laying forth the truth sound, and confuting of contrary errors. Wisdom, to apply it also to all good uses, of comforting, denouncing, stirring up, reproving, in one word termed exhorting: singleness of heart, to relieve the poor: Cheerfulness, in tending the impotent & sick.  
The 
f 1 Cor. 12 9, 1●.  extraordinary faculties are those, of healing, working of powers, foretelling things to come, discerning of spirits, sorts of tongues, interpretation of tongues.   

Chap 9 Of ministries.  
ministery is a public function in the Church. Ministers 
a Rom. 12. 6, 7, 8.  are Governors or 〈…〉.  
Governors are 
b 1 Cor. 14. 34. 1 Tim. 2. 12.  men which by 
c Ezra 10. 8. 2 King. 6. 3● Acts 15. 6. & 12. 18.  common advise direct the, Church matters: yet so as in cases of 
d Numb. 8. 10. 2 Chron. 30. 2●. Acts 14. 23. & 15. 23. Mat 18. 17. 18.  greater weight, the consent of the rest of the Church is to be had. If any doubt arise which is to weighty for one Church to decide, it must be 
e Zach. 7. 2, 3. Acres 15. 2.  referred to a more 
f Synods & Counsels.  general meeting of the governors of many Churches.  
Government is in order & censure. Order is of the outward comeliness of the Church: as 
g 2 Chro. 30. 2, 3, 4, 5.  of time, and place of meeting, 
h Acts, 16. 4  rites, ceremonies, & such like. But especially this order is to be considered in two principal things concerning public functions, that is, a 
i Heb. 5. 4. 5  calling and displacing.  
Calling is the appointing of a 
k Ezee. 44. 10, 11, 12, 13, 15, 16  fit person to some function. And standeth upon two parts, Election and Ordination.  
Election is the 
l Num 8. 16. 19 Acts. 14. 23.  choosing of him to the charge.  
Ordination is the 
m Numb. 8. 10, 14 Acts 13. 2, 3  separating of him thereunto, by the laying on of hands. Displacing is the 
n Ezra. 2. 62 1 Tim. 3. 10  putting out of an unfit person.  
So much touching order: Censure is a correction of 
o 1 Tim. 5. 20 Math. 18. 17  known offenders: where no 
p 1 Tim. 5. 19  accusation against a Governor is to be admitted under two witnesses. A censure is admonition, or expulsion.  
Admonition is a 
q Prou. 5. 12, 14 1 Tim. 5. 20 Math. 18. 17  rebuke by word.  
Expulsion is a throwing of heinous offenders out of the Church. And is excommunication or a Curse.  
Excommunication is an 
r Gen 17. 14 Exod 12. 19 Math. 18. 17 1 Cor 5. 2, 7, 1●  expulsion till 
s 1 Cor. 5. 5 1 Tim. 1. 20  repentance.  
A 
t Auathoma maranatha.  Curse is an expulsion for 
v Jude vers. 14 1 Cor. 16. 22 1 john. 5. 16  ever.  
These are the parts of government: there remain the sundry kinds of those that govern.  
Governors 
x 1 Tim. 5. 17  are Elders or 
y Whom we now commonly call Ministers.  Bishops. An Elder is he which is to govern only.  
A Bishop is he which is to preach also. In whose election it is to be observed, that he 
z 1 Tim. 3. 2, 6.  have been some good while a professor of Christ. Preaching is 
a Rom. 10. 15.  the public instructing of the Church, 
b Acts 10. 43. Rom 10. 8. 2 Cor. 3. 6.  concerning Christ. 
c 1 Sam. 12. 25. Acts 6. 4. Mat. 28. 19  Whereunto are annexed public prayer and administration of the Sacraments.  
Public prayer is the 
d Nehem. 8. 6. 1 Cor. 14. 14, 15, 16, 17.  offering of the Church's supplications to God. Sacraments are outward 
e Rom. 4. 11  signs for confirmation publicly administered. Of which nature were all the rites, ceremonies, & sacrifices before his coming, 
f Heb. 9 9, 10. Heb. 10. 1. Colos. 2. 16, 17.  figures of Christ, & of the good things we have in him: specially among the 
g 
Hear is the double difference bewene the old Testament (through Christ to come) and the new (through Christ already come.) i The old was restrained to the nation of the jews, the new enlarged to all nations both jews and Gentiles.  
2 Under the old Testament all things were in figures, types and ceremonies: under the new plainly without any shadows, and therefore more plenty of grace now than was unto the Fathers, joel 2. 18. Ac. 2. 17   jews, than his peculiar people, whereby the dispensation, of those times was 
h john 1. 16, 17  more obscure, and less accompanied with knowledge and other graces.  
A Bishop is a 
i Rom. 12. 7.  Teacher or Pastor. Teacher which is to teach only.  
Pastor which is also exhort.  
These the Governors: 〈…〉 are those who are to attend the poor: as 
k Rom. 12. 8.  Deacons & Deaconesses.  
Deacons are the 
l Acts 6. 1, 2, 3. 1 Cor, 16. 1.  distributers of the Church alms.  

m 1 Tim. 5. 9, 10, 16. Rom. 16. 1.  Deaconesses are aged poor widows, which are to tend the impotent and sick.  
The extraordinary ministers were, in all times, 
n Acts 3. 21. & 11, 27, 28.  Prophets, endued with extraordinary faculties, especially of foretelling things to come; In the times before Christ's coming, either high Priests, the standing 
o Heb. 9 11 Zach. 3. 1  figures of his Priesthood & Kingdom: or more rare ones, 
p Heb. 7. 1, 3  Melchisedech a King and Priest everlastingly in a sort: john Baptist, a 
q john. 1, 23  Crier to prepare his way. etc.  

r Esay. 66. 21  Priests and Levites generally differed not from the ordinary ones in substance of their ministry, but in name & 
s Deut. 33. 10  dispensation of those sacrifices & figures. 
t 2 Chro. 26. 26 2 Chro. 13. 14  Some also of the Levites having the office of government, some of distribution to the poor. After his coming were Apostles, 
v Gal. 1. 1 1 Cor. 9 1  immediately sent by him to preach the Gospel to 
x Marc. 16. 15  all the world: and Evangelists, their 
y Titus. 1. 5 2 Tim. 4. 11  companions for building up the Churches whereof the Apostles laid the foundations.   

Chapt. 10. Of the light of the Spirit.  
THus far of favours only. Grace is that which changeth man's corrupt nature, and is 
a Faith is the work of Christ, Luc. 17. 5. So is the light of the Spirit, Heb. 10. 29.  two fold, the light of the Spirit and Faith. Both 
b For the Former, Math. 13. 20. Marc. 6. 20. For Faith, Rom. 10. 14. 17. 1. Cor. 1. 21.  ordinarily begotten by preaching.  

c Heb. 6. 4.  The light of the Spirit is a 
d Heb. 6.4. Math. 13. 21. hath nor root.  taste of the 
e Heb. 6. 4, 5. and 10, 29. Math. 13. 20 joh. 3. 35. Mar. 6. 20  sweetness of Christ. And therefore going no further, it worketh but a 
f Yet such a change that it is called the unclean Spirits going out of a man, Math. 12. 43. A flying from the pollutions of the world. 2. Pet. 2. 20. A washing. 2. Pet. 2. 22. A sanctification by the Spirit, Heb. 10. 29. And a participation of the holy Ghost, Heb. 6. 5. & The main sin committed here against is called sin against the holy Ghost, Math. 12. 31, 32.  kind of change, and 
g Math. 13. 21. Luc. 8. 13. 2 Pet. 2. 20, 21, 22.  may be lost again. But who so 
h Heb. 6. 4, 5, 6. Heb. 10. 26. 29. 1 Cor. 16. 22. Sin against the holy Ghost as before letter. b.  once of malice falleth from it, can nevericome to faith. And 
i Jude verse 14. 1 Cor. 16. 22. 1 john. 5. 16.  against such only that curse of the Church doth lie.   

Chapt. 11. Of Faith.  
FAith is an 
a john. 1. 12. Ephes. 3. 17.  apprehension of Christ to be 
b 1 Pet. 1. 2. Luc. 4. 41.  ones own. And therefore worketh a 
c Acts 15. 9  thorough change, being the 
d john. 1. 12. 1 john. 5. 1 Ephe. 3. 17. Therefore faith is proper to the elect Tit. 1. 1.  instrument whereby 
e john. 1. 12  he doth regenerate, and so giveth 
f I Cor. 6. 11 Whence he is said to be made unto us righteousness & sanctification, 1 Cor. 1. 30.  righteousness and the 
g john. 10 28. Revel. 3. 21. Whence he is said to be made unto us redemption, 1 Cor. 1. 30.  blessedness belonging to it. And this 
h Luc 22 31. john. 6. 35. jere. 32. 4. 1 john. 2. 19 Perseverance.  never can be lost, but 
i Rom. 1. 17.  groweth to the end.   

Chapt. 12. Of the two degrees oF a Regenerate estate.  
Of a regenerate estate (and therefore also of the fruits coming from it) there be 
a Ephe. 4. 13 1 Cor. 13. 10, 11, 12.  two degrees, as it were two ages, infancy and man's estate. Infancy is a 
b Phil. 3. 11, 12  weak inception all our life: sealed up in our own inward 
c Rom, 8. 16, 17.  assurance of the Spirit, not in the 
d 1 john. 3. 2  3. 3 2 Cor. 5. 7  world's discerning of it: and 
e Eph. 4. 13, 15, 16.  groweth according as our faith doth grow. This age, or the tenderness of it, hath the help of two 
f 1 Cor. 10. 1, 2, 3, 4 1 Cor. 12. 13  Sacraments to confirm it by, Baptism, and the lords Supper.  
Baptism is a washing with water, to assure our 
g Gal. 3. 27, 28  incorporating into Christ, figured in 
h Colos. 2. 11, 12  circumcision before his coming.  
The Supper is a receiving of Bread and Wine, to assure our 
i 1 Cor. 10. 1●  growing up in Christ, figured in the 
k 1 Cor. 10. 3  passover to the jews, from which 
l levit. 7. 20 Math. 5. 23, 24 1 Thes. 3. 14  Sacrament those that give public offence are to be 
m Suspension.  kept back till the Church be satisfied.  
This is the infancy of a regenerate estate. Man's estate is the 
n Cantic. 7. 12 Phil. 3. 11, 12  perfection of it after this life for 
o 1 Thes. 4. 17 Revel. 22. 5  ever, 
p Revel. 21. 22, 23 whereof cometh the phrase. 1 Cor. 15. 43, 44, a body spiritual.  wrought itself, & all our life therein continued, immediately from Christ without any means at all.   

Chapt. 13. Of imputed righteousness: and the blessedness belonging to it.  
THus far of regeneration: the righteousness which we have thereby is double, 
a 1 Cor. 6. 11 1 john. 5. 6  Imputed and Renewed.  
Imputed, which we have by account, in him. And hath 
b 2 Cor. 5. 21 Rom. 4. 3, 5, 6, 7, 8.  two parts, the accounting of our sins to be 
c Colos. 2. 13 1 john 7. 9 Revel. 1. 5  his, whereby both the guilt & punishment are forgiven us, by 
d Math. 8. 17 Rom. 4. 25  his sufferings: and the accounting of his righteousness, aswell in 
e Rom. 8. 2, 3, 4  nature as 
f Rom. 5. 19  action, to be ours, whereby we are 
g justification. Rom. 4. 5. & 8. 34  approved of God to be righteous, by 
h Rom. 4. 15  his resurrection, and 
i Gal. 3. 8 Rom. 5. 18  consequently made partakers of his blessedness: Both in part, and in the fullness of it. That in part, is 
k joh. 3. 36 & 5. 2● 1 john. 5. 12  during this life; and standeth first in 
l 2 Cor. 5. 18 Ephe. 2. 16  reconciliation unto God, whereby now 
m Rom. 8. 28 1 Cor. 3. 21, 22  all things, not the 
n Psal. 89. 33, 34 Heb. 12. 10 2 Cor. 12. 7  calamities only and troubles of this life, and also 
o 1 Cor. 3. 22 1 Cor. 15. 54, 55 Heb. 2. 14, 15  death itself, but even our very 
p Luc. 22. 32 Psa. 51. 14, 15  sins turn unto our good, and in the 
q Rom. 5. 5  assurance whereof we have 
r Rom. 5. 1. & 14. 17  peace of conscience, 
s Rom. 5. 3. & 14. 17  joy in the holy Ghost, 
t Eph. 2. 18. & 3. 1●  entrance with boldness into his presence, & 
v Rom. 5. 2, 5  hope of eternal life: then in a spiritual 
x Ecclesia. 8. 1 2 Cor. 3. 18  glory and 
y 1 Cor. 2. 15  wisdom: lastly in our former 
z Psal. 8. 5, 6, 7, 8, ● Heb. 2. 6, 7, 8  sovereignty over the creatures, whereof cometh 
a Christian liberty in things indifferent.  free liberty of 
b 1 Cor. 9 1 Rom. 14. 14. 1 Tim. 4. 2, 3, ●  using all things 
c 1 Cor. 9 19 2●  which God hath not restrained, and 
d Gen. 3. 15  deliverance from the bondage of Satan. This also (as a new access) added thereunto, that the holy Angels themselves are 
e Heb. 1. 14 Psal. 34. 7  made ministers for our good. The 
f viz. The perfect love of God and personal conjunction with him. reve. 21. 3. & 22. 4. Glory, Math. 23. 43. Phil. 3. 21 1 Cor. 15. 42, 43. Power, 1 Cor. 15. 43 Dominion, both a kingdom, Math. 25. 34. Reu. 5. 10. (whereof the judging of all the reprobate Angels, 1 Cor. 6. 3 & men, Math. 19 28. is parcel) and the inheriting of all things, 1 Pet. 1. 4. Reu. 21. 7  fullness of blessedness is that which we shall have after this life in 
g john. 14. 23 Luc. 23. 43  heaven; taken up thither by the virtue of his ascension and is 
h Math. 20. 23  more or less according 
i 1 Cor. 3. 8 Phil. 4. 17  to the diverse measure of our faith here: to the 
k Heb. 12 23 Eccle. 12. 9 Luc. 16. 22  soul presently, in a less measure of fullness till the latter day: and afterwards in a greater measure 
l Dan. 12. john. 5. 28, 29  both to soul and body raised up 
m 1 Cor. 15. 42, 43, 44. Phillip 3. 21 Colo. 3. 4.  glorious at the latter day 
n 1 Cor. 15. 20 1 Thes. 4. 14  by the virtue of his resurrection. And this is termed Salvation, 
o Math. 25. 34  whereof in that day we shall receive our sentence.  
The 
p Rom. 8. 21 2 Pet. 3. 13  creatures also for our sakes shall then be renewed into a glorious estate not subject to corruption.  

q Math. 27. 52, 5●  Certain men upon our Saviour Christ's resurrection rose again, and are already with him in heaven. So 
r Gen. 5. 24 Heb. 1●. 4  are Enoch, and 
s 2 King. 2. 9 Luc. 9 8.  Elias both alive assumed thither.   

Chapt. 14. Of Renewed righteousness.  
THis is imputed righteousness: 
a The work of the Spirit making us so righteous, is called Sanctification, 1 Cor 6 11  Renewed is that which is 
b jerem. 31. 33 Ezec. 36. 26, 27 1 Thess. 5. 23  in ourselves 
c Therefore it is called a renewing, Rom. 12. 2 Colos. 3. 10 Tit. 3. 5 Ephe. 4. 23, 24. And a new creation, 2 Cor. 5. 17. Ephe. 4. 24. Gal. 6. 15. Making a total change of the whole man in mind, Rom. 12. 2. Spirit, Ezech. 36. 26. Hart, Deu. 10. 16. Conscience, Heb 9 14. Desire, Gal. 5. 16,, 17. Will, Phillip 2. 13. Affections, Gal. 5. 24. The body itself, Coloss. 2. 11. Rom. 6. 12. All our members, Rom. 6. 13. Actions, Esay. 1 16, 17. And ways, jerem. 7. 3.  again: 
d Rom. 7. 15, 23.  mingled with sin all our life, but 
e Rom. 12. 1. Malach. 3. 3. 1 Pet. 2. 5.  pleasing unto God through his forgiveness of the sin, and 
f Cantic. 4. 7, 8. Ephe. 5. 27.  afterwards made perfect: hereof there be 
g 1 Pet 2. 24. & 4. 6 Rom. 6. 11. The work of the Spirit in the first of these, is called, Mortification: in the other, Vinification, or, Quickening.  two parts, to be dead unto sin and living unto righteousness.  
Dead unto sin, is 
h Rom. 6. 6, 7, 12, 13, 14.  when sin beareth no more the rule in us: wrought 
i Rom. 6. 3, 6 Heb. 9 14  by the power of his death.  
Living unto righteousness is 
k Rom. 6. 18.  when righteousness beareth the rule in us, wrought 
l Rom. 6. 4, 5. 1 Pet. 1. 3.  by the power of his resurrection.  
FINIS.    

A short explication of the Lords Prayer, which (together with the ten commandments) containeth a brief of all the main heads of the whole substance of Divinity, in a most exact method, as the table following will show.  
THE lords Prayer, delivered by our Saviour Christ as a pattern to frame all our Prayers by, containeth a most absolute and perfect direction, aswell for the circumstances to be observed in praying, as for the matter itself of our prayer.  
The circumstances are these: 1 To God only through Christ. For neither 
a Math. 23. ●0  have we any other Father in Heaven but him alone, neither is he our Father but in Christ.  
2 preparation: taught by using of a preface.  
3 Faith, particularly applying to ourselves the love of GOD in Christ. Our Father.  
4 Confidence, as a child goeth boldly to his Father.  
5 Reverence of his Majesty, Who is in Heaven.  
6 Zeal & earnestness in prayer; that all our affections be taken up, and wholly bend upon it. Which the shortness of the prayer teacheth, and the concluding of it with this word, Amen.  
7. A greater fervency of Spirit in praying for the things that concern God's glory, then for those that concern our own good, yea though it be the salvation of our souls. As appeareth by the order of the petitions, and in that those first three are without any coupling bond at all, which the latter three have. Again of the things which concern our own good, greater zeal and fervency to be showed for heavenvly things which the three latter Petitions do ask by name, then for earthly things that are sought but as additaments and appendancies to the other.  
8 A fellow-feeling and love one unto an other, Our Father, our bread, our trespasses, lead us not deliver us, etc.  
9 An assurance of obtaining the things we pray for. Earthly things with condition, so far as God hath appointed them for our good. All other absolutely without condition. Which assurance is noted in the word, Amen signifying that not only so we desire it may be, but that so undoubtedly it is and shallbe. Whereunto we are induced, both by consideration of the love of God, our Father, & of his power, which is in Heaven.  
Lastly, continuance in prayer, give us this day, Every day renewing our supplications.  
So much of the circumstances. The matter is partly in petition, & partly in thanksgiving, The petitions are six in number. All in that course and order as the doctrine before was handled. Whereof the first three are of those things that belong to God's glory without any respect of our own good, As the particle, thy, in every one doth show. And this one thing, wherein the soundest Divines agree, being well observed, bringeth a great light for the distinguishing of all the six Petitions according to their proper bounds and limits, in such sort as hereafter followeth.  
The first Petition, 
I. PETITI. God. his Essence. Persons. Perfection.  Hallowed be thy Name. O thou the blessed & great jehova, Father, Son, and holy Spirit, three persons and one only: true and everliving God, whose 
a Esay. 9 ●.  Name is Wonderful, and who alone art glorious and excellent; thy mercy great unto the heavens: thy truth unto the clouds: thy righteousness as the mighty hills: thy judgements like the bottomless deep: exalt thyself. o God, above the heavens, thy glory over all the earth. And make it known unto thy Creatures, that thou the Creator (blessed for ever, Amen) art a nature spiritual and divine, of thy self, and in thyself, and by thyself subsisting. Eternal, immeasurable, incomprehensible, infinite in Power, Wisdom, Holiness, Truth, 
The causes of his own perfection, and of all good and perfect things ●n other.  Mercy, justice, and whatsoever good is: yea goodness and perfection itself. So that both whatsoever thou dost, is absolutely good and holy, and all good & perfect gifts are thine, there being no jot nor resemblance of good in any creature but that only which they have from thee, who art the Father of lights.  
And this respecteth the first part of Theology, which is of the nature, persons, and properties of the Godhead.  
The second Petition, 
2. PETIT. The KINGDOM of God in his  Thy Kingdom come. Advance the throne & sceptre of thy kingdom in the government of the world according to all thy counsels and purposes decreed from eternity. 
Eternal Decrees.  Whether of saving the elect or destroying of the reprobate, 
Election.  or of the business & affairs pertaining to this life, 
Reprobation. Creation. Government.  and thy general providence over all things; that thy hands have fashioned and made. Together with the means which thou hast sanctified thereunto. 
The absolute will of God, disposing the means according to his own good pleasure.  That the reprobate may either not hear at all, or hearing not believe, nor be converted, but hardened in their sins; and thy Gospel with the ministery and Preaching thereof, the Sacraments, Censures & discipline of the Church, and all other good things thou hast ordained, may (through their own fault) turn unto their ruin, & be a savour of death unto death unto them, as contrariwise to the elect a savour of life unto life. 
The generality of his decrees & works, stretching unto all creatures and actions.  And that thou wouldst so dispose of things by thy hidden & secret providence, that all persons and creatures (although they, many of them, sinfully and wretchedly, moved with other causes & ends then in obedience unto thee, yet in regard of thy work most holily and justly) may concur to do whatsoever thy hand and thy counsel hath fore-determined to be done: Neither let any power or policy of Satan or man, 
The inniolable Necessity of the execution of his consells.  or any other creature, hinder the execution of thy most glorious & magnificent, most wise and just decrees. But let them all be as the mountains of brass, that cannot be removed but stand fast for ever.  
And this respecteth the second branch of Theology, touching the kingdom of God, and the dispensation of his counsels.  
The third petition, 
3. PETIT. The HONOUR due to God. Performed by Angels. Saints in Heaven. The Church upon earth.  Thy will be done in earth as it is in heaven. Have thou always in the world, even here among men, as thou hast among thy holy Angels and Spirits of the righteous that are deceased: a Church & chosen company, which may 
a Zach. 6. 8.  refresh and delight thy Spirit, by yielding with free and ready hearts, all cheerful obedience to thy known and revealed will. Whilst they be seen to prefer the love they bear to thee, before the love of themselves, their own pleasure, profit, or lives, or whatsoever else that is most dear unto them.  
And this (which is the third branch of Theology) riseth by a necessary consequence from the former two. For he that is in himself and in his works so glorious, is worthy and alone worthy to be honoured and served of us.  
The three latter Petitions are of those things that concern our own and our neighbours good, whereof the first (being the fourth nature and essence. conceived and born of a virgin by the wonderful work of thy holy Spirit: 
Sanctification of his human nature.  Sanctified from the womb, to be the mighty and powerful instrument in and by whose flesh or human nature, the Godhead, unto the which he is personally united, quickeneth all those that by faith are engraffed in him; Replenished with all righteousness and fullness of the Spirit above measure: 
Righteousness.  And therefore in himself most happy & blessed, 
Blessedness.  but for us and our sakes accursed, 
Sufferings.  in that he bore thy whole wrath due to our fins, and became subject to death, the most 

of God, fall afterwards to his adjoints of kingdom and honour: so these begin with Christ and regeneration through him, the fruits whereof are justification and Sanctification which follow in their place. As the Apostle, agreeably hereunto reduceth all the benefits we have by Christ to those three heads, and that in the same order. 1 john 5. 8. There be three which hear record in earth. The Spirit, wherein we are regenerate: water, whereby we are washed and cleaned from our sin; And Blood, purging and abolishing both the root and the fruits of it. Which is attributed to the blood of Christ, Heb. 9 14. 1 john. 1. 7, 9 And that it is so to be taken in this place, not for expiation, I gather by that the Apostle saith vers. 6 This is he that came by water and blood, not by water only, but water and blood. That is to say, not our justifier only which all men do willingly embrace: but to sanctify us also, which men will not so easily be brought to yield unto.  
4. Seeing it is plain that in ask pardon of our sins and righteousness in Christ (which we do in the fifth petition) Consequently we ask all the belssednes belonging to it. One part whereof is this, to have all outward things as additaments and appendancies cast unto us, so far as God hath appointed them for our good, as our Saviour Christ's both speech and promise is, Mat. 6. 33. and further than that we have no warrant to desire them; it seemeth not so likely that either our Saviour Christ would rend these things asunder and transplant one from another, or in so short a sum admit of repetition, which must needs follow if being there included we ask them here by name. And this also may serve to prove that no defect or may me can justly be imputed to this absolute form of prayer, though outward things come not within compass of the fourth petition.  
5. The doubling of the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 showeth it to be meant of no common bread, but a bread of some rare and singular quality. The like doubling of the article for emphasis sake you may see Math. 3. 17. Luke. 15. 22, 23. and in diverse other places. Lastly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which maketh all the doubt, being never read but in this prayer only, and therefore of an uncertain signification, I derive form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the best Interpreters, as I make no doubt it must of necessity be: But not in that sense which I see them to do. Who expound it competent or sufficient for our nature, that is for our sustenance and nourishment. Of which signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you shall hardly find nay example, as H. Stephen in his greek Thesaurus noteth. But in that sense which the Scripture useth it Luc. 15. 12, 13. (and never otherwise) as it signifieth wealth and substance, from whence I take to be derived two words of near affinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2. 14. One noting that which as the remain and overplus of our substance we lay up in store and keep for a jewel, the other that which excelleth all wealth and substance. Which (among many other) is one signification of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9 5. Ephe. 4. 6. And so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aptly answer to the Haebrue Hal col hon Psalm. 119. 14. I rejoice in the way of thy testimonies, as above all substance. And it seemeth unto me that our Saviour Christ doth herein allude to that saying of Solomon Cantie. 8. 11. If a man would give all the substance of his house for this love (of jesus Christ, to whom I am even now ascending out of the wilderness of this world to join and unite myself by faith) he should utterly be despised. Yet the other interpretation which the most learned & best divines of our time do follow, carrieth a sound & a Godly sense, against which no exception can be taken. And therefore in such cases men are not to strive.   ignominious death of the cross itself. Under which notwithstanding he did not lie, for that it was impossible for him to be holden of it. But losing the pangs & sorrows of death, 
Resurrection.  he rose again and ascended into heaven. Where he sitteth at the right hand of thy most excellent Majesty to make continual intercession for those that are his; and hath obtained a Name above all names, a crown of glory and a kingdom whereof there shall not be any end. Governing all things in Heaven & upon the earth: vanquishing and subduing the proud enemies, and rebels bells to his kingdom, and leading captivity captive: 
Calling.  Gathering out of the wicked world a holy nation: a peculiar people (in respect of their outward calling) to the praise of his glorious name: 
Knowledge.  Opening their eyes to behold the unsearchable riches of himself, in whom are hidden all the treasures of wisdom and understanding: filling their hearts with the manifold graces and blessings of his Spirit: 
Faculties.  Separating & choosing out from among them, 
ministries.  Pastors, Teachers, and other Officers, for the well ordering and guiding of his house, which is the Church of the living God. 
Light of the Spirit.  And not only reaching forth to many of them from above, a comfortable taste of the sweetness and excellency that is in him: but upon such and so many as God the Father (through him) hath from everlasting purposed unto glory, pouring down that most excellent and precious gift of faith, proper to the elect, 
Faith.  whereby he giveth himself to be theirs, and taketh them to be his, knitteth and uniteth them as members to that mystical body whereof himself is the head, maketh them in a spiritual and unspeakable sort, bone of his bones, flesh of his flesh, and one together with him. And so becometh unto them that heavenly and supernatural bread, whereby their souls are fed unto everlasting life.  
Good Lord, 
a Math. 6. 11.  this day, and 
b Luc. 11. 3.  every day give this our bread unto us. That we may so come unto him, 
Infancy of a regenerate estate.  as we may never hunger: so believe in him, as we may never thirst: so be regenerate and borne again, by the incorruptible seed of the word of God which liveth and abideth for ever, 
Preaching.  that it may never die within us: 
Perseverance.  but confirmed still in our most holy faith, by the preaching of thy Gospel, participation of thy Sacraments, Prayer, and other holy means, we may grow up throughlie in him which is our head, 
Growth.  till we come to the full age of men-growen in Christ. 
Man's estate.   
The fifth Petition: And forgive us our trespasses, as we forgive them that trespass against us, 
5. PETIT  is for the first kind of righteousness which we have from Christ. 
justification,  That is to say, imputed righteousness, forgiveness of sins, which is but one part being put for the whole.  
Pardon and forgive us all our sins through the death and sufferings of thy Son, 
Forgiveness of sins, both the guilt and punishment.  and so remove both the guilt and punishment away from us. Cloth us with his all sufficient and most absolute and perfect righteousness, 
Imputation of righteousness.  that so being justified by his obedience, we may have our part of all that blessedness, 
Blessedness.  which is able to fall into this life: where the testimony and assurance of thy love, 
Reconciliation to God.  and the having and enjoying (in and from thy love) of all the good things of this present life, 
All outward good things, pledges of God's love.  both for necessity and Christian delight, maintenance, health, credit, friends, comfort of Wife, Children, Servants: a blessing upon our labours: the fruit of Magistracy & of Government & good order in the world, together with the sanctifying of all things, 
Yea our very troubles.  even our very troubles and crosses of this life unto our good, so as thou in thy mercy hast appointed for us: 
Peace of conscience.  Peace of conscience, and joy in the holy Ghost, do excel: 
joy in the H. Ghost, etc.  and by these degrees, as it were by so many steps and stairs, make us to climb up to that perfect and eternal happiness which is reserved for thy Saints in heaven. 
Salvation.   
The last petition, And lead us not into tentation, but deliver us from evil, 
6. PETITI.  is for the other kind of righteousness which we have from Christ, 
Sanctification.  that is to say, renewed righteousness.  
Being now engrafted into the noble stock of the body of thy son, and justified through him: sanctify us also by his Spirit dwelling in us: 
Mortification.  mortifying & subduing sin that it bear not the sway in our mortal bodies, that neither the Devil, the World, nor the flesh, or our own corruption prevail against us, to make us to fulfil the lusts thereof: but go forward with the work of our new birth, 
Quickening  quickening and renewing us in our memory, judgement, will, affections, and in all the parts and powers of our soul and body, from dead works to serve thee the true and the living God-Hale and pull us (as a beast that sticketh in the mire) out of the claws of sin & Satan. That even now in this life whilst here we struggle with them, 
Imperfect in this life, but pleasing through Christ.  we may attain to that measure of perfection which may be pleasing and acceptable in thy Son: and that after this life ended, 
Perfited in heaven.  and all our enemies subdued under us, we may be taken up without spot or wrinkle, to be presented as a pure Virgin unto Christ, in the day of our spiritual marriage.  
Thus far of the Petitions: The thanksgiving is in these words, For thine is the kingdom, the power and glory for ever & ever. That is to say, All absolute & perfect blessedness: Both for thy right and sovereignty of Commanding all things, being all thy Creatures and the work of thy hands: and for the power of effecting whatsoever thou wilt and dost command: And lastly, in regard of the infinite graces and perfections that shine so gloriously in thy person, and which thou dost so graciously extend to us: being thyself eternal, and therefore exercising an eternal power & dominion in the world, and both creating an eternal people to thyself, 
Psal. 102. 25. 29.  to the praise of thy glorious grace, as also eternally confounding those whom thou hast appointed to destruction, to the praise of thy glorious justice.  
FINIS.   

Faults escaped.  

Pag. 6 Lin. 13. after by, add the.  
Pag 8. Lin 12. gentlemen, make gentleman.  
Pag 12. Lin. 16. set in the margin, ● Sam ●●.  
Lin. 20 after ashamed, add verily.  
Lin 24. these, make those.   

Faults in the quotations of the Scripture and other matters in the margin only.  
Pag. 14. Lin. 13. 2. Chron 28. 9 read 1. Chro.  
Pag. 29 Lin. 11. sum, make sin.  
Pag. 49 Lin 15. john 3. 35. make john 5. 35.  
Lin 31. as before letter, b. make, as before let's f.