TWO GODLY AND FRVITFVLL TREATISES The one Vpon the Lords Prayer The other Vpon the sixe Principles Both penned by that learned man Paul Baine sometimes Preacher of Gods word at S. Andrewes in Cambridge LONDON Printed by Richard Field for Robert Mylbourne and are to be sold at his shop at the great South-doore of Paules 1619. To the honorable SIR THOMAS SMITH Knight late Embassadour from his Maiesty to the Emperour of Russia Gouernour of the famous Societies trading to the East Indies Muscouia c. all blessings of this life and the next HOnorable Sir that Axiome in morall Philosophie so often vsed that Bonum est sui diffusiuum Good is of a spreading nature hath preuailed with me to go on in further publishing a parcell of the writings of that worthie Diuine and faithfull seruant of God Maister PAVL BAINE The former tractates that are abroad I heare to be thankfully entertained in the Church of God And therefore the Printers still importune me to set forth that which remaineth vnpublished almost challenging me as one that inuert to my priuate good such things as should be communicated for generall benefit Which aspersion that I may wipe off from my selfe I haue giuen way to the printing of the two ensuing vsefull Treatises To the which that I haue prefixed your honourable name let it not I beseech you seeme any presumption For there being many ends of dedicating bookes yet the two most frequently vsed are to procure countenance to the bookes so dedicated and to testifie the thankfulnesse of the Dedicators Both which ends I confesse my selfe to haue aimed at in this dedication howbeit the latter beareth with me the greater sway For hauing my selfe honoured Sir tasted the fruites of your loue yet my desire is not onely to be thankfull to you for my selfe but much more for the many and great kindnesses a long time continued to my deare Parents To whom what is it you could well do and haue not largely performed The particulars I need not proclaime what personall loue you haue vouchsafed themselues what bountie many times by my louing mothers hand you haue sent to releeue the necessities of diuerse poore people who haue blessed God for you in that behalfe Go on thus still worthie Knight to do well and as you haue had the honour of religious profession heretofore so prouide that your last dayes may abound with such fruites as are found with them that flourish in the Courts of our God as the Psalmist saith who still bring forth fruite in old age Psal 92.13.14 being fat and flourishing To the helping forward of which things if this good godly Manuel may conduce as vpon diligent reading I trust it will I shall praise the Lord whom I beseech heartily to blesse your selfe and your vertuous Ladie with the young Knight your onely issue liuing Lime-streete the 11. of December 1618. Readie at your honourable commandement to his power E. C. A Treatise vpon the LORDS Prayer THis prayer hath three parts the first is the Preface in which is declared whom we must pray vnto in these words O our Father which art in heauen The second part is the prayer it selfe standing on sixe petitions The last is the Conclusion which rendreth a reason why we pray to God alone because the kingdome which is all authority to grant our requests belongeth to him the power that is all abilitie to execute our desires is with him the glory that is all this honour of being acknowledged a fountain of good things belongeth to him a Father of lights from whō euery good gift descendeth who in this regard is onely to be inuocated and praised From the Preface in generall obserue No Angels or Saints departed but God our Father onely must be inuocated of vs. In nothing be carefull Phil. 4.6 but let your requests be known to God with thanksgiuing Whatsoeuer you aske my Father in my name you shall receiue it What an vnseemely thing were it that children should seeke to seruants in the house for supplie of what they want not to their naturall parents so here Againe we cannot call vpon any religiously on whom we may not beleeue Rom. 10. Now to deriue faith from any creature is a thing accursed Ier. 17. Cursed is he that maketh flesh his arme and is withdrawne from the Lord. Thirdly to pray faithfully that is so as we are perswadéd that we shall receiue that we aske requireth knowledge of three things First that the partie we pray to or call on doth heare vs to know our desires Secondly that he is willing to helpe vs Thirdly that he hath ability to accōplish what he willeth Now for mentall praiers the Angels often cannot know them God who only searcheth the hearts and reines vnderstandeth such prayers as are mentall and vocall the Saints in heauen haue no meanes how to vnderstand them for any thing the Scripture teacheth I know mans presumption voucheth many reasons why Angels should heare vocall prayers which are as easily reiected as recited Had they knowledge yet the other things are doubtfull for they can do nothing which they will not and they will not do any thing to which God calleth them not they are so perfectly conformed to his pleasure and attend his beckoning in all things Fourthly it is his will to be called on and so to performe that he knoweth we want and he is both willing and able to supply it vnto vs. We may argue from this prayer thus That which is a perfect platforme of prayer teacheth as perfectly who must be called on as it teacheth what is to be asked But this is a perfect forme of praier teaching fully what things soeuer may be asked Therefore it teacheth vs fully what kind of persons may be called on Ob. The Sonne and the Spirit are not here expressed An. The Father excludeth all other persons that are pure creatures not persons which haue the same singular essence with him Secondly these are not named because such is the diuine dispensation that though whē one is inuocated all are inuocated yet the Father is fitly alone named because the Sonne hath the part of a Mediator through whom we go to the Father and the Spirit the office of a schoolemaster teaching what to pray and as we ought Whence the Councell decreed that not Christ nor the Spirit should be named in directing publike prayers to God a plaine argument that the naming of Saints was not dreamed of by those times Let vs then make the name of the Lord our strong Tower to which we flie seeking saluation Parents loue not when their children are strange towards thē and stand aloofe being in the meane while affable enough to others No let vs not with God ioyne others Men loue not to be sorted in any businesse but with their peeres and equals so neither shall the liuing God like to be matched with his creatures Now in particular First that he setteth downe not a single
fal the true righteousnesse as Aesops dog making to the shadow of meate he saw in the water let fall that which he had in his mouth Christ and these will not stand together so much as we lay hold on these so much we let go out hold on Christ Lastly note what benefit we haue being in Christ we haue righteousnesse and life eternall We by Adam first stand guiltie of sinne secondly of euerlasting death Now Christ hauing bene made a sacrifice for sinne that is for the taking away of sin and pacifying of God his Father doth not onely obtaine forgiuenesse of sinne for vs that are his but the grace of adoption and free donation of life euerlasting Hence it is that as by generation and coming of Adam we partake in sinne and death so by regeneration being set into Christ we are made partakers of righteousnesse and life from him And look as a griffe partaketh in the sap which the stocke containeth or as a member coupled vnto the head communicateth in the sense and motion which is thence deriued so we by faith set into Christ haue his righteousnesse cōueyed vnto vs God imputing it to vs as ours and life likewise conueyed from him the fountaine of it Ob. But then we are saued and made righteous with anothers righteousnesse as if any can be made wise with anothers wisedome Answ Christs is not anothers but after a sort ours when we by faith are made one with him Secondly how was Adams sinne made our sinne Thirdly if the Pope be pleased he may in his indulgences impute the sufferings righteousnesse of other men to such as neuer knew thē shall it then be vnlawfull for God to impute to vs the righteousnesse of his Sonne And it is to be noted that he saith we are iustified that is haue in Christ forgiuenesse of sinne and are sanctified that is haue the life of glorie begun in vs. For grace is the beginning of eternall life according to those sayings To such as are in Christ there is no condemnation Who so beleeueth hath euerlasting life whom he hath iustified those also he hath glorified by faith their hearts were purified For looke as not onely Adams fact in eating the forbidden fruite was imputed to vs but his corruption which was in his nature being the death of the soule was also propagated to his posterity so not only Christs obedience to the cursed death is reckoned as if we had borne it but the glorious life which resteth in him as a roote of it is conueyed to vs. We see then what wonderfull benefits we haue being in Christ If we had faulted against some great man we would count it no small benefit to haue it released freely forgiuen vs. Againe to be recouered vnto bodily life out of some great dangerous sicknesse is no smal mercie what blessednesse then is this to be set free from all our offences against God and of dead men in soule to be made aliue to God Secondly if any thirst after these things whither must they go euen to this fountaine Thirdly marke that the pardon of sin neuer goeth to a man but that clensing of his nature and sanctifying of him goeth with it also A counterpoyson coming to the heart poyson is expelled So Christ and Belial will not dwell together in one person The fift Principle Q. VVHat are the ordinarie or vsuall meanes for obtaining of faith Answ Faith cometh onely by the preaching of the word and increaseth daily by it as also by the administration of the Sacraments and prayer This answer layeth downe two things first the meane or instrument both of begetting and increasing faith viz. the word preached Secondly the meanes which serue only to the further increasing not to the first begetting of it viz. the Sacraments and prayer For the first we may note hence that true faith is bred in vs by the hearing of the word and nourished by the same Rom. 10. How can we beleeue without hearing so the Gospell is the powerfull instrument of God to saluation from faith to faith I commend you to the word which is able to build you vp For faith is the credit and assent which we giue to matters now how can we giue credit to any thing we neuer heard of Againe as we cānot heare what is done in France till some messenger do bring vs word of it so wee cannot heare what Gods pleasure in heauen is toward vs till he dispatcheth his messengers vnto vs. The same word doth after increase faith in vs for if we beleeue an honest mā so much the more because he often goeth ouer which affirmeth this or that to vs how much more must we be strengthened to heare God reiterating his testification of this or that which he formerly had spoken Euen as in the naturall birth the same bloud of the mother whereof as a seede it is framed the same I say is after her deliuery by benefit of the kernels in the breast turned into milke wherewith the babe is nourished so this word is both the seed which breedeth the sincere milke of the Gospell which feedeth faith in vs. Yet we must not thinke that this word we preach is the principall worker of faith for it is but an external instrument which God vseth which as it cānot worke faith without God so God will not worke faith without it It hath pleased God by the foolishnesse of preaching to saue his otherwise Eph. 1. The same power which raised vp Iesus from the dead is it which bringeth vs to beleeue If one were borne without an hand none could set a naturall hand on such a body but the power which createth and maketh a body so much lesse can any power but the Lords create this grace in the soule which is as an hand that reacheth into heauen The vse of this is first to examine our faith in this point by what meanes we found it wrought in our hearts by what meane it is preserued increased in vs. If it be a true faith the word preached did beget it it feeleth it selfe to grow in strength by meane of the same word When as many that say they beleeue they neuer found any vse of the word to begin their faith for they cannot remember they say that euer since yeares of reason they were without a good beleefe to God-ward neither do they feele any need of the word to grow by the lesse they haue of it it is the better with thē such mens faith is a diuellish delusion Contrariwise if we haue come to our faith by hearing find that the word is effectuall in vs to the augmenting of it in vs in all this it is with vs as it is with true beleeuers Secondly we see how needfull the word preached is for vs no word no faith no faith no saluation This maketh the diuell so malicious to perswade the contempt of it or at least to beare vs in hand that it
is not so necessary What were none saued that had not Preachers may we not reade pray at home and serue God without this who are worser thē many that gad after it What can they tell thee more then thou knowest They speake great things of it but what dost thou feele He knoweth that if he can keepe vs from attending on the Word we shall neuer be brought to faith and so neuer haue benefit by Christ Iesus Wherefore let vs come within this net and if we be already borne to God let vs like new borne babes crie after this milke that we may grow by it Secondly note that by the Sacraments our faith is confirmed in vs. For euen as men do further secure those they deale with by putting to their seale vnto their couenants so God willing to giue vs full assurance hath not contented himselfe to make a will paneld by word onely but hath written it yea hath by oath confirmed it by the witnesse of his Spirit Finally hath put to his seale that nothing might be wanting which might the better secure vs and all this is not to make his word more sure in it selfe but to make it more sure in our perswasion This is the vse of Sacraments for the Scripture calleth thē the Couenant signes of the Couenant signes seales of the righteousnesse of faith and therefore signes confirming the weakenesse of our beleefe ratifying Gods couenants with vs not distinguishing onely frō vnbeleeuers which is Anabaptistrie nor yet instruments infusing the first grace into vs for Abraham the father of all the faithfull now being a beleeuer receiued circumcision so Cornelius now an approoued beleeuer was baptized and we neuer find the fruite of our Baptisme or the Lords supper till we be taught to beleeue This then should teach vs both to acknowledge Gods great grace toward vs that thus condescendeth to our infirmitie If a man of worth be not beleeued on his word especially if he giue a deed of his hand he will snuffe at it not take it well but our God who cannot lie dealeth otherwise As also we must reioyce to come vnto these Sacraments should we come to haue the seale passed of some great earthly matter made ouer to vs how would we reioyce shall we not be glad when we come to haue the seales which assure to vs pardon of all our sinnes and life euerlasting Thirdly we must hence giue glorie to God in beleeuing him without all doubtings and vncertaintie which popish religion perswadeth If an honest man should giue vs his word deed oath before witnesse should seale this or that would we not be ashamed to be incredulous Much more shamefull it is to distrust the liuing God Lastly marke faith is increased by prayer not begotten for we cannot pray to him on whom we haue not beleeued it is the first fruit that faith bringeth When babes are borne they say they crie presently but when by faith once the babe of the new creature is borne in vs it presently crieth Lord helpe my vnbeleefe I beleeue Lord Lord increase my faith And as children haue no more compendious way to get any thing then to beg it at their parents no more haue we then to beg at our God who if parents sinfull giue good things to their children that aske them will much more giue vs his Spirit that desire it Let vs then beg increase of this and all other graces Spare to speake and spare to speed open thy mouth wide and God will fill it The sixt Principle Q. VVHat is the estate of all men after death A. All men shall arise againe with their owne bodies to the last iudgement which being ended the godly shall possesse the kingdome of heauen but vnbeleeuers and reprobates shall be in hell tormented with the diuell his Angels for euer Hauing thus inclusiuely laid downe our state by nature and expresly handled our estate present by grace he now vnfoldeth what shall be the future estate of man in glorie or endlesse torment In the answer three things are laid downe as matters to be beleeued first the generall resurrection of vs all secondly the end to which we are raised that we may come to iudgement thirdly the things which shall follow vpon iudgement viz. the execution of Christs sentence both touching the blessednes of the faithfull and the cursed damnation of the wicked For the first marke this what we are to perswade our selues of our bodies and the bodies of all other viz. that they shall at length be raised vp This resurrection of the body and of euery mans own proper body to himselfe is a point of beleefe grounded in the Scripture and power of God which can subdue all things to it selfe Yet sounder reason may make it probable for as the seede sowne doth not so corrupt that it should come to nothing but that a new body may be ingendred so our bodies do not returne to dust that so they might vanish to nothing but that so in their time they might through Gods power fpring vp into immortall and strong bodies And why is it not as credible to think that God can bring againe all those bodies that haue bene as to be perswaded that he can create new generations of bodies that neuer yet had being for that this should be which sometime hath bene is not more maruellous then that such a thing should be which neuer yet had being in the nature of things He that should see a little portion of seede in a glasse and should see the portraiture of a perfect man say he had neuer seene the procreation of mankind he would as hardly beleeue that euer such seede should become such a creature as that dust should be raised vp had he no more seene the one then the other But God hath spoken it and his power can subdue all things to it selfe and these two are the props of our beleefe in this point Now though all shall be raised vp yet in diuers manner to diuers ends these by Christ as a head bringing saluation those by him as a iudge of all flesh these to glory those other to shame For as for the wicked it were better for them if they did not rise as Christ saith it was better for Iudas he had neuer bene The vse of this is comfortable to the godly they die not to be held for euer vnder it but to rise more glorious Who doth not endure to haue an old house pulled downe that may haue a new built vp in the roome Who taketh it grieuously to lie downe to sleepe that knoweth he shall rise againe in the morning Yea this is true if wee could be as sure of this our rising as we are of the other Answ Why should we doubt God hath said it who gaue being to all things out of nothing and can much more make vs this or that being somthing Againe reason doth demonstrate it as being not absurd Finally thou hast in
of the high excellency of God How slow of heart are we that we are not raised vp higher then these earthly things when we are to deale with our God glorious in the heauens Why do wee dread and trust in the power of mā not awing nor hauing confidence in this power when the power of euery creature higher then the earth is vnresistable by it as what power of flesh can resist the least cloud frō dropping his raine the least starre from sending forth his light and influence What a power is this of the Creator of al these things who dwelleth in glorie aboue them Let vs therefore considering this heauenly glory our Father hath grow vp to more reuerence deuotion and affiance towards him Now follow the petitions in which I will obserue this order First to open the phrase of them where it is needfull Secondly to shew the contents of euery petition Thirdly considerations how we may feelingly come to make our seueuerall requests to God Fourthly the cōclusions which may be drawne from them Hallowed be thy Name Name is put here for God by name or any other wayes notified that is made knowne to vs Name put for the person named as Acts 1.15 by a Metonymie of the adiunct and so named one kind of manifesting a person for all other by a Synecdoche Hallowed here signifieth to be manifested and acknowledged holy as wisdome is iustified of her children so declared to be and approoued of those that embrace her The summe is that God wold so worke that himselfe howsoeuer made knowne by titles word or works may be discerned of vs as holy and so confessed and accordingly respected of vs that God would effect this that himselfe may be more and more honored of vs who are his chosen and in all others that are the children of destruction First then here we aske that God would worke all such things as may be matter of his praise whether they be good things towards his children or iudgements vpon the wicked For thus God doth honour himselfe when he doth such things before vs vpon which we take occasion to honour him Hence it is that he will win honor to his Name in deliuering his children and when he inflicted that iudgement on Aarons sonnes he said he would be glorified in such as come neare him if he might not haue it from them he wold haue it in them by sending such iudgments on them as might be matter of his glorie Secondly we aske of God to refraine the bringing of such things vpon vs which might make wicked ones take occasion to prophane his Name For when God saith he will not pollute his Name among the heathen by the vtter extinguishing of his people he doth teach vs that the giuing occasion to wicked ones to crow against his people and himselfe their God is a dishonor of his Maiestie and therefore here we pray it may be preuented Yet if it so fall out that the state of Gods people is incorrigible and they will not be reclaimed from prophaning Gods Name it is better that the open enemy should blaspheme them then that he should receiue such intollerable indignity from his owne people Thirdly we aske that God would make vs grow vp to acknowledge him in all meanes and wayes of his wherein he manifesteth his glory For as the Sun shining brightly should be glorious in it selfe but if eyes were not opened to behold it it should not be had in accompt as glorious with man so the Lord glorious in all his wayes hath not that glorie in his creature till the eye of the mind opened this be discerned of them Fourthly we aske that he would enable vs in spirit word and worke to giue him glory from our selues and seeke that others may do the same moued by our words works that as we discerne him to be holy glorious euery way so we may accordingly glorifie him For these may be distinguished yea seuered Rom. 1.21 that we might be zealous of his glory Fiftly for others as yet vncalled they are two-fold belonging to the election of grace or otherwise Now for the former we intreate that God would daily bring them home to glorifie him with vs yea that he would giue them godly sorrow for such things as before their visitation they heedlesly neglected Psal 67. For other we pray that God wold restraine them from their high prophanation of his Name and that he would turne their rage and so by proportion all their other sinnes to the praise of his Name Psal 18. Now to say this petition feelingly wee must cōsider First how necessary a thing it is that God should haue his glory for to this end all things were made we liue moue and haue being from him to no other purpose Secondly though this is so necessary yet how little God is honoured by vs who are his he passing by vs in many parts of his prouidence we not seeing him nor taking any heed to him in the things we do see not affected with feare ioy thankfulnesse as they require little thinking on him not speaking of him to his praise not ordering all our works in such sort as they might be to the glorie of him our heauenly Father How many wayes do we take his Name in vaine Thirdly we must consider how our hearts are so poysoned with loue of our owne names estimation that glory which is from man that we are altogether carelesse of Gods glory Hence it is that if we circumstantially so faile that it craseth our reputation in any kind with men it doth sting vs but when we fault towards God we passe it ouer well enough Hence it is that if one put the least contemptuous behauiour vpon vs vsing a terme of any disgrace it doth kindle cooles presently but we can heare Gods Name dishonored and not be affected and moued with it We had need therefore to pray vnto God that he would heale this matter Fourthly to marke how fearefully with wicked ones not yet called Gods Name is prophaned Doth it not pittie vs when we heare that our friends haue such seruants as do twentie dishonest parts which will redound to their discredit Did we see their giuing no regard to their maister rioting his goods otherwise then he commandeth drinking themselues drunke in his cellers would it not grieue vs Thus that Lord of vs all that Maister in heauen is vsed by those that should be seruants vnto him which if we will weigh we cannot but crie to him for helpe that those deluges of his dishonour might be stopped and diminished Fiftly Gods promises to such as seeke his glory and threatning to such as do otherwise he will honour such as honour him and such as despise him shall be despised These things pondered wil ingender some more feeling when we preferre this petition The things to be collected are these First that the chiefe thing that we are to desire is that God may more more
power is sin but also to call on them or trust in them as being some secondarie diuine powers although inferior to God The Angel-worship among the Colossians did not defer thus much as if they had bene the chiefe diuine powers and yet is condemned Nebuchadnezar did not enact that he should be worshipped as the highest God yet because he would haue honour in some degree diuine Daniel did decline it as flat idolatrie Againe this distinction with which they would salue their fact may be turned vpon them as making against themselues For therefore these may not be called vpon neither may be trusted to religiously because they are secondarie workers of things vnder God who is the principall agent Secondly we see what may confirme vs in assured hope to receiue our requests namely to thinke that God hath the kingdome ouer vs that he is powerfull and glorious There is a respect betweene Kings and their people which bindeth them mutually one to another Hence it is that we promise our selues protection maintenance in our life the benefit of subiects from them because we are their subiects and they haue the kingdome ouer vs. That God who by reason of this obligeth sinful men to seeke the weale of all their people because they haue receiued a kingdome ouer them himselfe will not faile on the same ground to procure all good to vs who liue vnder the regiment of his grace Yet because it is not enough that God should haue the regall authoritie ouer vs vnlesse he had the power also of working all things for our weale therefore this is ioyned Thine is the power What were subiects the better to be vnder a gracious Prince but weake hauing as short hands to do them good as a large heart to wish it them So should it fare betwixt God and vs if he were not almighty able to subdue all things to himselfe our faith were shaken For we cannot expect the treading of Sathan vnder our feete the quickning of vs in our soules to euery good worke the iustifying the protecting of vs we cannot expect these things from one who hath not all power Thirdly had God the right to helpe vs had he the power also yet were it a thing that made not for his glorie respected not the aduancement of his honor our beleefe might wauer which now it need not do it being Gods honour to performe all good things for his chosen Honor is with men the spurre of actions haue men right and power to effect this or that notwithstanding if it conduce not to their honor and glorie they will not moue a finger to it But now there is nothing that wanteth to our assurance while we know that we are such to whō God hath right such for whom he hath all power such whom to protect and blesse with all things spiritual and corporall is his great glory The case standing thus how can we doubt of receiuing the things we aske at his hand in the Name of his Christ Amen True it is we thus flie to thee ô Lord be it according to our desire An asseueration wish or expressing of earnest longing to obtaine all the things in this prayer aboue named A TREATISE VPON THE SIXE PRINCIPLES Written by that faithfull seruant of God Maister PAVL BAINE sometime Preacher of Gods word at S. Andrewes in Cambridge ANCHORA SPEI LONDON Printed by Richard Field for Robert Milbourne 1619. THE FIRST PRINCIPLE Question VVHat dost thou beleeue concerning God Answ There is one God Creator and Gouernor of all things distinguished into the Father the Sonne and the holy Ghost All necessary knowledge which man is bound to know may be reduced to two heads The knowledg of God Iohn 17.1 This is life eternall to know God and the knowledge of himselfe heathens acknowledging their nosse teipsum the chiefest wisedome Now the knowledge of God is first in order as who is the first sampler after which man was created for we were made after his likenesse as also in whose affectionate knowledge the blisse of the creature consisteth Concerning God three things are set downe to be beleeued first the vnitie of his diuine nature secondly his operation or working without himselfe thirdly his distinction of persons For the first beside the euident testimonies of Scripture on which our faith is builded we may by reason demonstrate this truth First to vnfold it then to prooue it God is one not in beginning and kind in which regard all men may be said one nor in consent as the multitude of beleeuers were said one Act. 4. But one in nature the spirituall essence of God which is eternall knowing all things past present and to come almightie c. being but one and no more in number as this elementary lightsome body of the Sunne is but one so that spirituall nature of God which is a light to which is no accesse is but one singular nature which is not nor cannot be multiplied Sound reason teacheth that God is infinitly perfect aboue all that man can imagine but were there many gods that had euery one seuerally their diuine nature as there are many men and Angels that haue seuerally their distinct humane and angelicall natures in them then we might conceiue a more perfect God then any viz. such a one as had in himselfe the perfection of all the other This therefore doth teach vs how to conceiue of the diuine nature not as the heathens did who thought it multiplied as the nature of other creatures but as of one singular essence which admitteth not any other by it as hauing it in selfe all perfection which can be found in the diuine nature Secondly we see hence the incomparable vnity which the Father Sonne and Spirit haue as who haue euery one the selfe same nature To this we must looke that we may in our owne measure expresse it in being of one heart thinking and affecting the same things Father I pray thee that as thou and I are one so these may be one one mysticall person The second thing is his working without himselfe that is his voluntary bringing forth the whole creature visible and inuisible in nature and being different from his owne For as man and woman do some works within their owne nature as propagating their like some without as build houses make other artificiall deuices so God hath his worke within his diuine nature as the eternall begetting of his Sonne breathing of his Spirit as also his workes without his nature such as he doth voluntarily of his owne accord hauing had libertie of will not to haue made them or otherwise to haue framed them then they are Now first he is said the Creator which implieth two things First his giuing a being to all these things we see and to all spirituall natures which are not seene with the eye when they were not at all in the nature of things Nothing can make it selfe and therfore as seeing goodly buildings