in cities peopled we gather that there were excellent workmen so beholding this earthly habitation with the furniture of it we may conclude there was some most wise and mighty Spirit that framed these things The second thing in creating is that God doth continue the kinds of things and vphold the being which he giueth them For nothing that is not this or that by nature can longer continue to be so then the working of the cause lasteth which first brought it to be so As water is not hote by nature therefore longer then fire is vnder which first made it warme it will not continue in heate but by little and little draw to coldnesse So the aire is darke and therefore as the Sunne maketh lightsome day so longer then it abideth the day lasteth not So things not hauing of themselues their being kinds law of propagation but receiuing these things from God longer then he vpholdeth them in this estate they could not endure but would returne to nothing whence they were produced A man when he hath made an house doth leaue it it standeth without him because he giueth an artificiall order onely not the substantiall being which the matter of the building hath in it selfe not from the builder But did man giue the being essentiall as well as order artificiall were he withdrawne the whole frame would be dissolued as if he stirre any thing that moueth not of it selfe where his motion stayeth the thing so mooued doth stay likewise Secondly it is said the Gouernor that is he moueth them to such ends as are pleasing to him A wise housholder ordereth his whole familie A wise King keeping in his Court doth by his authority and lawes rule the remotest parts of his countrey So God Father of all the family in heauen or earth King Lord of all the creatures he in the heauens which is the court of his Maiestie doth by his power lawes Spirit of grace rule heauen earth hell for hell is but a prison to the great God But how fareth it then that such wicknednesses are committed Answer There is nothing simply euill but onely in regard of the inferiour instrument who is willing but not able to peruert the diuine order and therefore these euils we see are like two faced pictures which seeme on one side beautifull women on the other vglie monsters So looke at the lewdest workes as from God they are most beautifull as from the sinner monstrous as in the crucifying of Christ the cursed Iew wrought despitefully but God most graciously Ob. He that is a Creator gouernour which sometimes he was not is changed but God now is thus and before the world began he was not and therefore he is changed The first part is false because the termes of Creator and gouernor put no reall change inherent in God but imply a chang in the creature For as the Sunne enlighteneth the earth euery day and changeth the face of the creatures without being it selfe changed so God createth and gouerneth Vses First we see here a ground of thankfulnesse to God we count an vnthankfull child a monster of men because he is vnthankfull to them by whom he receiued his being but how much more grosse is our vnthankfulnesse to God whose instruments onely our parents were in bringing vs forth Secondly we see hence what cause we haue to walke in feare for we moue haue being liue in him If one should haue vs so ouer a riuer that if his hold should ceasse we could not but drowne forthwith ô how would we feare to prouoke him who had vs at such vantage but thus it is with God that if his power vphold not we should come forthwith to vtter nothing Thirdly we see what a leud part it is not to acknowledge God Not to acknowledge a King in his gouernment yea not to be readie to take the oath of allegiance we disclaime it in any as a part vnworthie a subiect so not to subiect our selues to the liuing God is a part vnworthie any creature The last thing to be beleeued is the distinction of this one God in regard of persons into the Father Sonne and holy Ghost for the conceiuing whereof foure things are to be noted First that these respects of God begetting begotten and proceeding do not make any composition as diuers essentiall parts of one thing but distinction onely as East West North South so distinguish the heauens that they are not essentiall parts whereof they are compounded Secondly it is to be obserued that these three though there is order of precedency in nature as the Father before the Sonne the Sonne before the Spirit yet they are all coeternal in time as fire is in naturall consideration before heate or light yet in time they are altogether Thirdly it is to be noted that there are said three persons not three Gods for neither tres dij nor triplex Deus are fitly spoken because the one multiplieth at least in appearance the diuine essence the other resisteth the diuine simplicitie Three persons therefore there are hauing all one and the same diuine nature as if Thomas Iohn and Mathew could be supposed to haue one singular soule and body common to them all entirely possessed of euery one Fourthly we must know that no carnall thing is to be thought of the generation natiuitie procession but the mysterie is altogether spiritually to be conceiued but this mysterie is in regard of clearer knowledge reserued till we shall be like Angels In the meane while aspici potest introspici non potest lest that befall vs which happeneth to them that looke full against the Sunne viz. lest our eyes be dazeled The second Principle Q. VVHat dost thou beleeue concerning Man and concerning thine owne selfe Answ All men are wholly corrupted through Adams fall and are become slaues of Sathan and guilty of eternall condemnation The knowledge of man followeth which standeth in these foure points First to know how he was in his state of creation which is passed ouer and is left to be gathered by the contrary Secondly what is his estate as he is fallen Thirdly what by grace Fourthly what it shall be in glorie The three last are opened in this and the questions following The second estate this answer vnfoldeth setting downe our miserie first in respect of our corruption secondly in respect of punishment The corruption is set downe by three circumstances first from the parties corrupted all secondly from the quantity of it wholly thirdly from the first author of it Adams fall The latter of punishmēt hath two branches First our thraldome vnder Sathan Secondly our guilt of damnation euerlasting First then it is to be marked that no creature coming of Adam is exempted from corruption Rom. 5. In whom all haue sinned We saith Paul of the Iewish people are by nature the children of wrath as well as others For like as the roote like will be the branches and who can bring any thing cleane
from that which is vncleane So that the Virgin Mary is not exempted who neither was conceiued nor yet liued without corruption who was more blessed in beleeuing on God her Sauiour then in bearing his flesh within her belly Christ indeed was free For though he was in Adams loynes yet he was not of Adam but miraculously framed by the holy Ghost and so as he was exempted from the ordinary line of generation so likewise frō the corruption which was a consequent of it Secondly it is to be noted that we are not in part but wholly corrupted there is nothing in vs sincere and vndefiled So that looke as a man who hath a leprosie ouergrowing him from top to toe so are wee The imagination of mans heart is euill yea onely euill continually Gen. 6.5 8.21 Therefore the Scripture maketh vs voide of all strength to good Rom. 5.10 We cannot thinke a thought as of our selues Nay full of enmitie against all righteousnesse Rom. 8. The wisdome of the flesh is enmitie against God prone to all euill Rom. 3. We are in a word dead in sinne and trespasses Eph. 2. Which doth let vs see how the Papist is deceiued who dreameth of a power in the will vnto good if it be loosed awakened as in a man asleepe or fettered there is power to go and so forth if he be waked and set at libertie But the life of God in which all the power vnto good was grounded is gone from vs. Ephes 4. They were estranged from the life of God through ignorance now twixt them and vs by nature there is no difference Ob. Man hath by nature some knowledge of God and his dutie to God and man Answ None at all that is true and sauing but such as may shew the ruines of time in him make him more inexcusable Secondly we must labour to haue conscience of this our total defilement I know in me there dwelleth no good thing for it humbleth vs and maketh vs haue no confidence in the flesh but haue all our reioycing in Christ Iesus and know that what good thing we do it is in him and through him The third thing to be marked is that sinne wherewith our nature is defiled is as a loathsome corruption in it it is the death of the soule which maketh it rot in filthie qualities as odious before God as the stinke and filthie sauour of a dead corps is in the nostrils of man Yea it doth putrifie the body and make it mortall fretting it through often before it be discerned as a moth doth a garment which must the more affect vs. Were we with Iob from top to toe couered with biles it would grieue vs but our whole spirits being fraught with more filthie corruption thē which breaketh out at the eye mouth eare c. we are not touched The fourth thing through Adam teacheth vs whence our miserie is deriued euen from our first parent whose sinne we are guiltie of and whose corruption is propagated vnto all his posteritie For if parents rebelling against earthly Princes their children are tainted and disinherited much more is this iust with God And as we haue the guilt of his fault so we cannot be free from his infection Parentem proles sequitur Like egge like bird as often men hauing the falling sicknesse and be get children hauing the same diseases which must make vs further bewaile our condition Were we descended of one that had bene executed for treason and so were pointed at as a traiterous brood without inheritance in earth had we but with our nature the stone or falling sicknesse from our next parents we would bewaile our vnhappy natiuities The second part of our misery first teacheth vs that all of vs by nature are slaues of Sathan To be a slaue or vassall is hard but to be the diuels vassals most miserable Hence it is we are said to be in his power and in the kingdome of darknesse and he to be the god of this world For looke as a man is seruant to whom he yeeldeth himselfe voluntarily to obey so are we as who reuolting from God haue voluntarily enthralled our selues to Sathan For as the soule leauing the body the body dieth so God leauing the soule not in regard of the presence of power but of grace the soule forthwith dieth Againe as a iailour hath from the King chiefe Iusticer power ouer his prisoners so hath Sathan as being iaylour executioner to Gods iustice power ouer vs which must make vs still see our miserie Woe to the sheepe whom the wolfe gouerns were we slaues seruing vnder the Turke in his gallies how would it grieue vs but thus one might be more free then the Turke himselfe Were we as the Israelites in Egypt wee would lament but to be thralled to him that like a roaring Lion seeketh to deuoure vs is much more intollerable Lastly marke that we are subiect to eternall death death endlesse and easelesse both of soule and body the soule is dead while we liue we feele it not because wee are dead the body is mortall tending to death for as a moth is in a garment so lieth sin in vs corrupting our body by little and little without ceassing till it be dissolued In death the soule is gathered to those Apostate spirits who keepe it imprisoned in hell till iudgement then at the great day soule and body hauing sinned together shall suffer together euerlastingly If a man sinne against the maiesty of an earthly mortall Prince he is punished with temporary death or perpetuall imprisonment if he could be supposed to liue alwaies he should lie in for euer how much more deseruedly are we subiect to eternall death who haue sinned against an eternall God Which still moueth vs to take notice of our estates and lament them while there is hope If our bodies were in such case threatning death would we not be touched if we were condemned to die as malefactors would we not wring our hands to thinke on such miserie How much more shold it mooue vs to thinke that we are subiect to euerlasting death which hath already seized vppon vs in the spirituall death of our soules and mortalitie or dying states of our bodies The third Principle Q. VVHat meanes is there for thee to escape this damnable estate Answ Iesus Christ the eternall Sonne of God being made Man by his death vpon the Crosse by his righteousnesse hath perfectly alone by himselfe accomplished all things that are needfull for the saluation of man The answer setteth downe two things first the author of saluation secondly his perfect sauing of vs. In the first there are two things first who it is viz. Iesus Christ secondly what kind of person he is after a sort compounded viz. the eternall Sonne of God God with the Father and Spirit and man also that is God the Sonne hauing such a soule and body as we haue for the essentiall nature of them assumed to
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
forme but a forme of speech of many conioyned it doth teach that We must not because we pray alone be carelesse of ioyning with others in prayer He teacheth his disciples ioyntly to pray Our Father c. Mat. 18.20 and Where two or three are gathered together I am in the midst of them Looke as if a single prisoner should aske vs ought it hath his force but when all in the house lift vp their voices at once it is much more piercing so in this matter which letteth vs see how wide such are who will make light of praying with other they hope they may pray for themselues and like the old saying Euery man for himselfe God for vs all Secondly hence we note that in our prayers we must be mindfull of others as wel as our selues For as he teacheth them to pray and to say Our Father because they were more then one ioyntly before him so in this regard that he might make them mindfull of all their brethren called or vncalled that belong to the election of God Ephes 6.18 Watch vnto prayer for all Saints not that we may not make a prayer wherein we must not mention others but because wee must not faile at cōuenient times in the exercise of praier to mention others as wel as our selues seeking their peace with God We are members of one body and therfore must helpe one another and such as haue learned loue and mercy cannot but seeke at God the prosperity of their brethren whose conflicting state they know by good experience in thēselues wherfore we must stirre our selues vp to the faithfull performance of this dutie He were a gracelesse childe that would neuer pray for his mother we would thinke he would do little for vs that would not lend vs a good word here or there so when we remember not the Church and will not open our mouthes one for another to God what loue is there Secondly let vs therefore frequent this dutie not in word or shew but in deed and truth From the practise of this dutie it cometh to passe that a Christian man is like a rich merchant who hath his factors in diuers countries so a Christian man hath in all places of the world some that deale for him with God that neuer saw his face who are petitioners for him vnto God Thirdly hence that he teacheth vs to pray Our Father we learne that We must in prayer to God come with loue to the brethren If thou art about to offer thy sacrifice at the altar Mat. 5.23.24 and remembrest thou hast any thing against thy brethren go reconcile thy selfe first then do thy duty after otherwise the Lord will turne away from our prayer If one should giue the King a petition and carrie in his hand or about him some stinking sauour which the sence of any abhorred could he thinke but the King would turne from him So he that cometh petitioning to God with wrath and malice which stinketh odiously in Gods nostrils must look that God will turne his countenance from him Hence Saint Peter saith 1. Pet. 3.7 that by wrath prayers are troubled wherefore let vs labor to be of brotherly affection one towards another Should our parents know that we are fallen forth with our brethren durst we come in their sight would we looke for other then to be checked from them euen so the Lord will turne his back to our prayers while our affections are turned against our brethren Further obserue hence both a ground of reuerence and hope when we come to deale with God If I be a Father Mal. 1.6 where is my reuerence We come with reuerence before our earthly Princes and in all our gestures expresse it how much more must this be in vs when we haue to deale with the liuing God for this Father is impartiall in iustice that we haue need to conuerse before him in feare Againe it is a ground of hope earthly parents will not deny their children good things much lesse shall God deny vs his Spirit and what euer thing is good for vs. This therefore doth rebuke the rudenesse of some that care not how vnprepared they fall vpon prayers how rude gesture they vse in it how vnmannerly they breake away after it vsing their Father as if he were a cypher or a father of clouts rather thē a God that will without respect of persons iudge euery one Our doubting minds must hence be reproued and strengthened How confidently do children come to their parents If we haue a suite to a friend which is reasonable we will presume it how much more may wee be of good hope in all our requests which we make to God Which art in heauen c. By manifesting the effect of glory otherwise he filleth heauen earth yea all the creature is with him as a moate within the light of the Sunne but looke as a King who by his authority power ruleth ouer all his kingdome is at the Court more especially displaying there the glory of his maiesty so God whose essence and presence of powers is euery where in the heauens as in the Court of his Maiesty doth manifest his glory more excellently Obserue then that In coming to God we must set before vs his heauenly Maiesty For this stirreth vp reuerence moueth deuotion making vs to be heauenly minded strengthening our faith The glister of the pomp of earthly Princes doth moue the subiect to all humble regard of them to al seemly submisnesse in their behauiours towards them and doubtlesse the not being striken with any consideration this way doth make vs so loose and heedlesse when we approach to God Againe this doth admonish vs to be heauenly minded if we will haue any coniunction with God for as he that would speak to the King at Court must bodily moue himselfe thither where the King bideth so we that would speake with God who dwelleth in heauenly glory aboue all this visible frame of the creature we must in spirit by faith moue our hearts thither where he is Besides where our Father is there our country is Vbi pater ibi patria therefore as pilgrimes and strangers do long after their natiue soiles so must we after that glorious inheritance which our father in the heauēs reserueth for vs. Thirdly it confirmeth vs in our faith being in heauen he both seeth our wants and is of all strength and power to effect our desires Our God is in heauen and doth whatsoeuer he will Parents earthly who haue large hearts haue short hands though they wish vs well yet they haue no power to effect what they would Were it thus with our Father faith were shaken but whē he wanteth not will as a father nor power as a heauenly gouernour our faith is firmly vnderpropped How then are we to accuse our selues who know not how sufficiently to admire and adore an earthly maiesty a mortall man and yet are so respectlesse
be honored this is to be dearer to vs then our owne soules which made Paul and Moses so affected that they could with the hazard of their soules haue promoted it Rom. 10. We see it hath the first place this is more worthy then all the creature besides The end is more worthie then that which serueth to the end as meate and drink which serue to maintain the bodily life are not so good as the body So when all the creature all the actions of vs are to tend hither that God may be glorified it is sure that Gods glorie is farre more excellent which must make vs seeke that he be more more sanctified of vs. We see that seruants of honourable personages they are all for their Lords honour they will runne into bookes and out of good inheritances sometimes to maintaine a kind of gallancy which graceth as they thinke the personage they serue shall not we to our great good honour our God O let vs seeke it Who will keepe a seruant no way to his credit no more wil God let vs retaine vnto him alwayes if we be so carelesse to him this way Secondly when we seeke this at God we confesse it is God that teacheth and enableth vs to honour him Our children haue no behauiours more ciuill to our credit which we do not traine them vnto None by nature vnderstandeth none enquireth after God nor yet care to glorifie him as God as he is the God that teacheth vs to profit in all points so in this The vse of it is to teach vs to referre all vnto God that we do prosperously this way who worketh it in vs not our selues as also to teach vs on whom we must hang with conscience of our own wants that we may more and more be enabled this way Thirdly hence we see what care we must haue neither to dishonour God our selues nor to partake with it in others for so doing we seeme to mocke God and denie in deed that which we beg in words he that asketh his daily bread and is carelesse to get or saue any thing by some lawfull calling should deride and tempt the liuing God Finally from hence we perceiue that spying Gods dishonour wee must be grieued For who can desire that truly but it will grieue him to see the contrary Yea we must by eiaculation of our mind renew our requests when we see such spectacles that God himself would prouide for the maintaining the honour of his owne Name Thy kingdome come A kingdome is such an order or state of men in which one gouerneth the rest are subiect vnto their good So Gods kingdome is such an order or estate wherein God hath all supremacie and men acknowledge themselues liegemen to his Maiesty to their great benefit temporall and eternall For the kingdome of power is not here meant vnder which the diuels themselues liue but that kingdome of heauen prophecied by Daniel which is such a gouernmēt in which God most graciously ruleth we willingly obey to our euerlasting happinesse This kingdome God ruleth partly mediatly by his Vice Roy Iesus Christ partly immediatly when Christ shall resigne vp that Mediator-like kingdome as hauing now brought all to God his Father Who then shall alone with his Son as the second person not as Mediator and Spirit be all in all So we pray that God would that the honour of his Name may be amplified make his gouernment spread in the hearts of men that the number of his subiects may be increased and subiection augmented who are all brought vnder him till all be perfected in the kingdome of glorie The things that we aske are First that God would cast downe the kingdome of Sathan and all the props and pillars of it where yet it is vnshaken in this God is glorious as a lawfull King in subiugating vsurping tyrants Secondly that God would plant both outwardly and inwardly the externall face and inward substance of his kingdome where yet it is not Thirdly for our selues conuerted that God would roote out therelickes of darknesse in vs which are as yet not subdued to his grace That he would continually increase in vs all those heauenly vertues that he hath begun of his mercie That he would subdue all the enmities and impediments which Sathan raiseth to let vs this way That he would giue vs all meanes seruing to this end Lastly that he would bring vs to his kingdome of glorie For such as are vncalled not belonging to Gods mercy we pray That Gods power may bring them on their knees and that they may be crushed with a rod of iron Motiues to the deuoure asking of those things First to consider the breadth of the diuels possession how potent and numbersome his subiects are Who could see the King holding some Shire within his kingdome and enemies spread like Grashoppers ouer the face of all his countrie Besides what good subiect that loued the honor of the King could thinke on this or the wilt with drie eyes Secondly we must weigh what a glory it is to God and security to vs when true hearted Israelites are increased as a Princelike Diademe such is the multitude of well ordered subiects Thirdly we must consider the strong battell which this strong man the diuell his Angels make hindring the entrance of Gods kingdome nationally or personally to all sincere ordinances of God to all the more full conformitie and subiection of those who are already conuerted from Sathan to God Fourthly to obserue what a deale of darknes and lusts of darknesse remaine like Cananites as prickes and thornes in vs. Fiftly how prone we are to fall away and be brought backe againe and how farre we are frō being fully subdued to God Finally what miseries we are here subiect to what blessednesse wee want because the kingdome of God is not yet fully come These things well pondered will make vs feelingly crie to God that his kingdome may come Doth not euery good subiect wish the enlargement of the Kings territories the rooting out of all opposites that set themselues against the prosperity of his kingdome So must we if we be true subiects to the kingdome of glorie Did we border vppon the Turkish Empire so that we were often forraged would it not make vs crie to God for helpe and shall the diuell still sinke vs in our persons euery where inuading and shall we be silent What tyrannie to Sathans and sinnes tyrannie What wants to the wants of righteousnesse peace ioy c. in which things Gods kingdome cometh We should seeke it so farre as we want it and ioy in it so farre as we partake in it to be naturalised into our kingdome is a benefit great ones esteeme but to be within Gods kingdome ô how blessed Doctrines to be deduced First who it is that can trample Sathan vnder our feet dissolue the workes of the diuell it is God alone it is he that must turne vs before we be
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
to be heads of some Corporation it is held a great matter but suppose there were a great kindred of poore Iacke strawes which had rebelled against the King should the Prince match himselfe with some poore maide of the tribe that so he might pacifie the King toward them here were grace such as no report of storie could second The King of heauen hath when we were all poore rebels matched himselfe with our flesh and bloud by couenant of personall cohabitation with it neuer to be dissolued Secondly we must hence see what reason we haue to come to God with boldnesse God in himself is a light to which is no accesse a consuming fire but loe he hath made himselfe God-man that looking at thy owne nature thou mightest not be afraid of him The ancient sheepheards to make themselues lesse awfull and more louely to their sheepe were wont to go couered with their skinnes So this sheepheard of our soules that he might not be terrible vnto vs maketh himselfe like vnto vs in flesh and bloud Though we feared some great man yet were he married to our house very neare vs this circumstance would animate vs not a little thinke the same of thy God married as aforesaid to thy flesh Thirdly as this sheweth loue and encourageth so to consider that God is he that dwelleth in our nature will be a ground of hope against all euils whatsoeuer Naked man could not helpe vs thou must neuer stay in seeing man But as when thou seest a body thou knowest it is such a ones body so when thou imaginest that glorious body and spirit still thinke whose they are the eternall Sonnes of God On this person as God fixe all thy trust as man thou hast encouragement but as God thou hast matter of confidence as who cannot be withstood in his gracious pleasure toward thee our affiance is built vpon the person that is man but as he is God not as he is man For cursed is he that trusteth in flesh Lastly seeing Christ hath for our sake taken our base nature how equall is it that we at his request should labour to be partakers of the diuine nature that is of heauenly qualities and condition Should the Prince hauing done such a thing for the poore snakes aboue named intreate nothing at them but that they would liue at Court with him and partake in his glorie were it not an easie suite The next thing that followeth is that at Christ hath done and suffered all things for vs euen the cursed death We of our selues are bankrupts who stand indebted vnto all obedience to euery commandement which is that perfect righteousnesse the Law requireth who likewise are in debt to the iustice of God because we haue sinned in debt I say so farre as to beare the cursed death Cursed is he that continueth not in all to do it alwaies Now God hath put himselfe surety for vs he hath in our roome bene obedient to euery commandement if this be to be asked of vs and he hath put his body soule twixt this cursed death and vs that so we might be discharged If a man do this or that office for vs when absent ô how kindly we take it especially if he do it out of his meere good will vnspoken to of vs But how should we take this to heart that Christ hath when we could not through our gracelesnesse once aske him fulfilled all righteousnesse which we were to fulfill We take it as loue in men if spoken to they will do small matters often for vs. Againe he that will beare a blow in our behalfe be bound for vs in great summes of money especially he that will lie by it for our good but how much more are we to acknowledge this grace of Christ who hath bene our surety payed for our deliuerance not siluer or gold but his precious bloud Againe this is the sure anchor of our faith our surety hath discharged all that can be required at vs. Now a debt in iustice once payed cannot againe be demanded Who then shall lay anything to our charge it is Christ that is dead yea risen from the dead for the iustifying of vs. He hath once satisfied all in the behalfe of vs who beleeue who then shall be able to demand ought at vs The next thing is that Christ alone hath done and suffered all things for vs not Saints nor our selues are to be Sauiours but the glorie of this belongeth to that Name alone shall dust and ashes beset to helpe out the great God in that he goeth about Let the Sunne borrow light of candels when this may be prooued Whatsoeuer mooueth God to saue vs as without himselfe whatsoeuer effectually applieth it all is in Christ Christs passion the medicine Christs diuine power the vertue which worketh all in all True it is that faith repentance thankfull confession are required but first not as causes working our saluation but as meanes without which we come not to this saluation I am sicke there is a Physician which healeth such as I am onely he would haue his patients haue a good perswasion of him be thankfull to him be sorrie if they rudely prouoke him Now such he with his medicines by his art applying the same restoreth to health Who would say that a mans going to the Physician his sorrow for offending him his thankfulnesse toward him do properly cure him of his disease euery thing necessary to this or that end is not a cause of that to which it concurreth as needfull We haue need of meate and drinke that we may serue God yet meate drinke are no causes of godlinesse Secondly these things needfull are begun in vs continued perfected by Christ the author and finisher of faith and all other graces in vs. Now the Papists do in these two branches derogate from Christ his absolute sauing of vs. First that they make man in part to do and endure that which is the medicine healing of him Secondly that they make him out of the power of his wil not created in him when he is onely regenerate but remaining in his corrupted nature to bring forth those things which are necessary to concurre that saluation may be applied Let vs therefore know that in Christ we are compleat and hauing such an one who is able perfectly to saue vs let vs not looke any other way to any creature in heauen or earth It is Christ that is dead risen yea that maketh intercession If the Prince should vndertake a thing who would wish he might for his further securitie haue some poore subiect ioyned with him that which is perfect is marred by adding ought vnto i◠And who will say that Christs sufferings righteousnes effectuall application are any way defectiue Let vs then with the Apostle care to know nothing but Christ and him crucified A fift wheele helpeth nothing troubleth not a little so it fareth with all additaments of righteousnesse and sufferings that are ioyned with