TWO GODLY AND FRVITFULL TREATISES: The one, Upon the Lord's Prayer:  
The other, Upon the six Principles.  
Both penned by that learned man, Paul Baine, sometimes Preacher of God's word at S. Andrew's in Cambridge.  
LONDON, Printed by Richard Field for Robert Mylbourne, and are to be sold at his shop at the great South-door of Paul's. 1619.   

To the honourable SIR THOMAS SMITH Knight, late Ambassador from his Majesty to the Emperor of Russia, Governor of the famous Societies trading to the East Indies, Muscovia, etc. all blessings of this life and the next.  
Honourable Sir, that Axiom in moral Philosophy so often used, that Bonum est sui diffusiwm, Good is of a spreading nature, hath prevailed with me to go on in further publishing a parcel of the writings of that worthy Divine and faithful servant of God, Master PAUL BAINE. The former tractates that are abroad, I hear to be thankfully entertained in the Church of God. And therefore the Printers still importune me to set forth that which remaineth unpublished; almost challenging me as one that invert to my private good, such things as should be communicated for general benefit. Which aspersion that I may wipe off from myself, I have given way to the printing of the two ensuing useful Treatises. To the which that I have prefixed your honourable name, let it not (I beseech you) seem any presumption. For there being many ends of dedicating books, yet the two most frequently used, are to procure countenance to the books so dedicated, and to testify the thankfulness of the Dedicators. Both which ends I confess myself to have aimed at in this dedication: howbeit the latter beareth with me the greater sway. For having myself, honoured Sir, tasted the fruits of your love, yet my desire is, not only to be thankful to you for myself, but much more for the many, and great kindnesses, a long time continued to my dear Parents. To whom what is it you could well do, and have not largely performed? The particulars I need not proclaim, what personal love you have vouchsafed themselves; what bounty (many times) by my loving mother's hand, you have sent to relieve the necessities of diverse poor people, who have blessed God for you in that behalf. Go on thus still, worthy Knight, to do well; and as you have had the honour of religious profession heretofore, so provide that your last days may abound with such fruits, as are found with them that flourish in the Courts of our God, (as the Psalmist saith) who still bring forth fruit 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 upon diligent reading I trust it will) I shall praise the Lord, whom I beseech hearty to bless yourself, and your virtuous Lady, with the young Knight your only issue living.  
Lime-street the 11. of December. 1618. Ready at your honourable commandment to his power, E. C.   

A Treatise upon the LORDS Prayer.  
THis prayer hath three parts, the first is the Preface; in which is declared whom we must pray unto, in these words: O our Father which art in heaven. The second part is the prayer itself, standing on six petitions. The last is the Conclusion, which rendereth a reason why we pray to God alone; because the kingdom, which is all authority to grant our requests, belongeth to him: the power, that is, all ability 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 whom every good gift descendeth; who in this regard is only to be invocated and praised. From the Preface in general observe; No Angels or Saints departed, but God our Father only must be invocated of us. In nothing be careful, 
Phil. 4.6.  but let your requests be known to God with thanksgiving: Whatsoever you ask my Father in my name, you shall receive it. What an unseemly thing were it, that children should seek to servants in the house for supply of what they want, not to their natural parents? so here. Again, we cannot call upon any religiously, on whom we may not believe. Rom. 10. Now to derive faith from any creature is a thing accursed. jer. 17. Cursed is he that maketh flesh his arm, and is withdrawn from the Lord. Thirdly, to pray faithfully, (that is, so as we are perswadéd that we shall receive that we ask) requireth knowledge of three things: First, that the party we pray to or call on, doth hear us to know our desires: Secondly, that he is willing to help us: Thirdly, that he hath ability to accomplish what he willeth. Now for mental prayers the Angels often cannot know them; God who only searcheth the hearts and reins, understandeth such prayers as are mental and vocal: the Saints in heaven have no means how to understand them, for any thing the Scripture teacheth. I know man's presumption voucheth many reasons why Angels should hear vocal prayers; which are as easily rejected as recited. Had they knowledge, yet the other things are doubtful; 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 perform that he knoweth we want; and he is both willing and able to supply it unto us.  
We may argue from this prayer thus: That which is a perfect platform of prayer, teacheth as perfectly who must be called on, as it teacheth what is to be asked: But this is a perfect form of prayer, teaching fully what things soever may be asked; Therefore it teacheth us fully what kind of persons may be called on. Ob. The Son and the Spirit are not here expressed? An. The Father excludeth all other persons that are pure creatures, not persons which have the same singular essence with him. Secondly, these are not named, because such is the divine dispensation, that though when one is invocated all are invocated; yet the Father is fitly alone named, because the Son hath the part of a Mediator, through whom we go to the Father; and the Spirit the office of a schoolmaster, teaching what to pray, and as we ought. Whence the Council decreed, that not Christ, nor the Spirit should be named in directing public prayers to God; a plain argument that the naming of Saints was not dreamt of by those times. Let us then make the name of the Lord our strong Tower, to which we fly seeking salvation. Parents love not when their children are strange towards them and stand aloof, being in the mean while affable enough to others. No, let us not with God join others. Men love not to be sorted in any business but with their peers and equals; so neither shall the living God like to be matched with his creatures.  
Now in particular. First, that he setteth down not a single form, but a form of speech of many conjoined, it doth teach, that We must not, because we pray alone, be careless of joining with others in prayer. He teacheth his disciples jointly to pray, Our Father, etc. 
Mat. 18.20.  and, Where two or three are gathered together, I am in the midst of them. Look as if a single prisoner should ask us aught, it hath his force; but when all in the house lift up their voices at once, it is much more piercing; so in this matter: which letteth us see how wide such are, who will make light of praying with other, they hope they may pray for themselves, and like the old saying, Every man for himself & God for us all.  
Secondly, hence we note that in our prayers we must be mindful of others as well as ourselves. For as he teacheth them to pray, and to say, Our Father, because they were more than one jointly before him; so in this regard that he might make them mindful of all their brethren, called, or uncalled, that belong to the election of God: 
Ephes. 6.18.  Watch unto prayer for all Saints; not that we may not make a prayer wherein we must not mention others, but because we must not fail at convenient times in the exercise of prayer, to mention others as well as ourselves, seeking their peace with God. We are members of one body: and therefore must help one another; and such as have learned love and mercy, cannot but seek at God the prosperity of their brethren, whose conflicting state they know by good experience in themselves; wherefore we must stir ourselves up to the faithful performance of this duty. He were a graceless child that would never pray for his mother; & we would think he would do little for us, that would not lend us a good word here or there: so when we remember not the Church, and will not open our mouths one for another to God, what love is there? Secondly, let us therefore frequent this duty, not in word or show, but in deed and truth. From the practice of this duty it cometh to pass that a Christian man is like a rich merchant, who hath his factors in divers countries: so a Christian man hath in all places of the world some that deal for him with God (that never saw his face) who are petitioners for him unto God. Thirdly, hence that he teacheth us to pray, Our Father, we learn, that We must in prayer to God come with love to the brethren. If thou art about to offer thy sacrifice at the altar, 
Mat. 5.23.24.  and remember'st thou hast any thing against thy brethren, go, reconcile thyself first, then do thy duty after; otherwise the Lord will turn away from our prayer. If one should give the King a petition, and carry in his hand, or about him, some stinking savour which the sense of any abhorred, could he think but the King would turn from him? So he that cometh petitioning to God with wrath and malice, which stinketh odiously in God's nostrils, must look that God will turn his countenance from him. Hence Saint Peter saith, 
1. Pet. 3.7.  that by wrath prayers are troubled; wherefore let us labour 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 look for other then to be checked from them? even so the Lord will turn his back to our prayers, while our affections are turned against our brethren. Further, observe hence both a ground of reverence and hope, when we come to deal with God: If I be a Father, 
Mal. 1.6.  where is my reverence? We come with reverence before our earthly Princes, and in all our gestures express it: how much more must this be in us, when we have to deal with the living God? for this Father is impartial in justice, that we have need to converse before him in fear. Again, it is a ground of hope; earthly parents will not deny their children good things: much less shall God deny us his Spirit, and what ever thing is good for us. This therefore doth rebuke the rudeness of some that care not how unprepared they fall upon prayers, how rude gesture they use in it, how unmannerly they break away after it, using their Father as if he were a cipher, or a father of clouts, rather than a God that will without respect of persons judge every one. Our doubting minds must hence be reproved, and strengthened. How confidently do children come to their parents? If we have a suit to a friend which is reasonable, we will presume it; how much more may we be of good hope in all our requests which we make to God?  
Which art in heaven, etc. By manifesting the effect of glory; otherwise he filleth heaven & earth, yea all the creature is with him as a moat within the light of the Sun; but look as a King who by his authority & power ruleth over all his kingdom, is at the Court more especially displaying there the glory of his majesty: so God whose essence and presence of powers is every where, in the heavens as in the Court of his Majesty, doth manifest his glory more excellently.  
Observe then; that In coming to God we must set before us his heavenly Majesty. For this stirreth up reverence, moveth devotion, making us to be heavenly minded, strengthening our faith. The glister of the pomp of earthly Princes doth move the subject to all humble regard of them, to all seemly submissness in their behaviours towards them: and doubtless, the not being stricken with any consideration this way, doth make us so lose and heedless when we approach to God. Again, this doth admonish us to be heavenly minded, if we will have any conjunction with God: for as he that would speak to the King at Court, must bodily move himself thither where the King bideth; so we that would speak with God, who dwelleth in heavenly glory (above all this visible frame of the creature) we must in spirit by faith move our hearts thither, where he is. Besides, where our Father is, there our country is: Vbi pater ibi patria: & therefore as pilgrims and strangers do long after their native soils, so must we after that glorious inheritance, which our father in the heavens reserveth for us. Thirdly, it confirmeth us in our faith: being in heaven, he both seethe our wants, and is of all strength and power to effect our desires. Our God is in heaven, and doth whatsoever he will. Parents earthly who have large hearts, have short hands, though they wish us well, yet they have no power to effect what they would; Were it thus with our Father, faith were shaken: but when he wanteth not will as a father, nor power as a heavenly governor, our faith is firmly underpropped. How then are we to accuse ourselves, who know not how sufficiently to admire and adore an earthly majesty, a mortal man, and yet are so respectless of the high excellency of God? How slow of heart are we, that we are not raised up higher than these earthly things, when we are to deal with our God glorious in the heavens? Why do we dread and trust in the power of man, not awing nor having confidence in this power, when the power of every creature higher than the earth is unresistible by it? as what power of flesh can resist the least cloud from dropping his rain, the least star from sending forth his light and influence? What a power is this of the Creator of all these things, who dwelleth in glory above them? Let us therefore considering this heavenly, glory our Father hath, grow up to more reverence, devotion, and affiance towards him. Now follow the petitions, in which I will observe this order: First, to open the phrase of them where it is needful. Secondly, to show the contents of every petition. Thirdly, considerations how we may feelingly come to make our several requests to God. Fourthly, the conclusions which may be drawn from them.  
Hallowed be thy Name. Name is put here for God, by name, or any other ways notified, that is, made known to us: Name put for the person named, as Acts 1.15, by a Metonymy of the adjunct, 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 wisdom is justified of her children: so declared to be, and approved of those that embrace her. The sum is, that God would so work, that himself howsoever made known by titles, word or works, may be discerned of us as holy, and so confessed, and accordingly respected of us; that God would effect this that himself may be more and more honoured of us, who are his chosen, and in all others that are the children of destruction.  
First then, here we ask that God would work all such things as may be matter of his praise, whether they be good things towards his children, or judgements upon the wicked. For thus God doth honour himself, when he doth such things before us, upon which we take occasion to honour him. Hence it is that he will win honour to his Name in delivering his children; and when he inflicted that judgement on Aaron's sons, he said, he would be glorified in such as come near him: if he might not have it from them, he would have it in them, by sending such judgements on them, as might be matter of his glory.  
Secondly, we ask of God to refrain the bringing of such things upon us, which might make wicked ones take occasion to profane his Name. For when God saith, he will not pollute his Name among the heathen, by the utter extinguishing of his people, he doth teach us that the giving occasion to wicked ones to crow against his people, and himself their God, is a dishonour of his Majesty; and therefore here we pray it may be prevented. Yet if it so fall out that the state of God's people is incorrigible, and they will not be reclaimed from profaning God's Name, it is better that the open enemy should blaspheme them, then that he should receive such intolerable indignity from his own people.  
Thirdly, we ask that God would make us grow up to acknowledge him, in all means, and ways of his, wherein he manifesteth his glory. For as the Sun shining brightly, should be glorious in itself, but if eyes were not opened to behold it, it should not be had in account as glorious with man; so the Lord, glorious in all his ways, hath not that glory in his creature, till, the eye of the mind opened, this be discerned of them.  
Fourthly, we ask that he would enable us in spirit, word, and work, to give him glory from ourselves, and seek that others may do the same, moved by our words & works; that as we discern him to be holy & glorious every way, so we may accordingly glorify him. For these may be distinguished; yea severed, Rom. 1.21. that we might be zealous of his glory.  
Fiftly, for others as yet uncalled, they are twofold, belonging to the election of grace, or otherwise. Now for the former we entreat that God would daily bring them home to glorify him with us, yea that he would give them godly sorrow for such things as before their visitation they heedlessly neglected, Psal. 67. For other we pray, that God would restrain them from their high profanation of his Name, and that he would turn their rage (and so by proportion all their other sins) to the praise of his Name, Psal. 18. Now to say this petition feelingly, we must consider. First, how necessary a thing it is that God should have his glory: for to this end all things were made, we live, move, and have being from him to no other purpose. Secondly, though this is so necessary, yet how little God is honoured by us who are his, he passing by us in many parts of his providence we not seeing him, nor taking any heed to him in the things we do see; not affected with fear, joy, thankfulness 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 glory of him our heavenly Father. How many ways do we take his Name in vain? Thirdly, we must consider how our hearts are so poisoned with love of our own names, estimation, & that glory which is from man, that we are altogether careless of God's glory. Hence it is that if we circumstantially so fail, that it craseth our reputation in any kind with men, it doth sting us; but when we fault towards God, we pass it over well enough. Hence it is that if one put the least contemptuous behaviour upon us, using a term of any disgrace, it doth kindle cools presently; but we can hear Gods Name dishonoured, and not be affected, and moved with it. We had need therefore to pray unto God, that he would heal this matter. Fourthly, to mark how fearfully with wicked ones not yet called, God's Name is profaned: Doth it not pity us when we hear that our friends have such servants as do twenty dishonest parts, which will redound to their discredit? Did we see their giving no regard to their master, rioting his goods otherwise then he commandeth, drinking themselves drunk in his cellars, would it not grieve us? Thus that Lord of us all, that Master in heaven is used by those that should be servants unto him; which if we will weigh, we cannot but cry to him for help that those deluges of his dishonour might be stopped and diminished. Fiftly, God's promises to such as seek his glory, and threatening to such as do otherwise; he will honour such as honour him, and such as despise him shall be despised. These things pondered, will engender some more feeling when we prefer this petition. The things to be collected are these.  
First, that the chief thing that we are to desire, is that God may more & more be honoured; this is to be dearer to us then our own souls, which made Paul and Moses so affected, that they could with the hazard of their souls have promoted it. Rom. 10. We see it hath the first place; this is more worthy than all the creature beside. The end is more worthy, then that which serveth to the end; as meat and drink which serve to maintain the bodily life, are not so good as the body. So when all the creature & all the actions of us, are to tend hither, that God may be glorified, it is sure that God's glory is far more excellent; which must make us seek that he be more & more sanctified of us. We see that servants of honourable personages they are all for their Lord's honour; they will run into books, and out of good inheritances sometimes, to maintain a kind of gallancy, which graceth, as they think, the parsonage they serve; shall not we to our great good honour our God? O let us seek it. Who will keep a servant no way to his credit? no more will God let us retain unto him always, if we be so careless to him this way.  
Secondly, when we seek this at God, we confess it is God that teacheth and enableth us to honour him. Our children have no behaviours more civil, to our credit, which we do not train them unto. None by nature understandeth, none inquireth after God; nor yet care to glorify him as God; as he is the God that teacheth us to profit in all points so in this. The use of it is to teach us to refer all unto God, that we do prosperously this way, who worketh it in us, not ourselves; as also to teach us 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 have neither to dishonour God ourselves, nor to partake with it in others: for so doing we seem to mock God, and deny in deed, that which we beg in words: he that asketh his daily bread, and is careless to get, or save any thing by some lawful calling, should deride and tempt the living God.  
Finally, from hence we perceive, that spying God's dishonour, we must be grieved: For who can desire that truly but it will grieve him to see the contrary? Yea we must by ejaculation of our mind renew our requests, (when we see such spectacles) that God himself would provide for the maintaining the honour of his own Name.  
Thy kingdom come. A kingdom is such an order or state of men, in which one governeth, the rest are subject, unto their good. So God's kingdom is such an order, or estate, wherein God hath all supremacy, and men acknowledge themselves liegemen to his Majesty, to their great benefit temporal and eternal. For the kingdom of power is not here meant under which the devils themselves live: but that kingdom of heaven prophesied by Daniel: which is such a government in which God most graciously ruleth, & we willingly obey, to our everlasting happiness. This kingdom God ruleth partly mediately by his Vice Roy jesus Christ; partly immediately when Christ shall resign up that Mediator-like kingdom, as having 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 government spread in the hearts of men, that the number of his subjects may be increased, and subjection augmented, who are all brought under him, till all be perfected in the kingdom of glory.  
The things that we ask are:  
First, that God would cast down the kingdom of Satan, and all the props and pillars of it, where yet it is unshaken; in this God is glorious, as a lawful King in subjugating usurping tyrants.  
Secondly, that God would plant both outwardly and inwardly the external face, and inward substance of his kingdom where yet it is not.  
Thirdly, for ourselves converted, that God would root out therelickes of darkness in us; which are as yet not subdued to his grace.  
That he would continually increase in us all those heavenly virtues that he hath begun of his mercy.  
That he would subdue all the enmities and impediments which Satan raiseth to let us this way.  
That he would give us all means serving to this end.  
Lastly, that he would bring us to his kingdom of glory.  
For such as are uncalled, not belonging to God's mercy we pray:  
That God's power may bring them on their knees, and that they may be crushed with a rod of iron.  
Motives to the devour ask of those things.  
First, to consider the breadth of the devils possession, how potent and numbersome his subjects are. Who could see the King holding some Shire within his kingdom, and enemies spread like Grasshoppers over the face of all his country? Besides, what good subject that loved the honour of the King, could think on this, or the wilt with dry eyes?  
Secondly, we must weigh what a glory it is to God, and security to us, when true hearted Israelites are increased, as a Princelike Diadem; such is the multitude of well ordered subjects.  
Thirdly, we must consider the strong battle which this strong man the devil & his Angels make (hindering the entrance of God's kingdom nationally or personally) to all sincere ordinances of God, to all the more full conformity and subjection of those who are already converted from Satan to God.  
Fourthly, to observe what a deal of darkness and lusts of darkness remain, like Canaanites, as pricks and thorns in us.  
Fiftly, how prone we are to fall away and be brought back again, and how far we are from being fully subdued to God.  
Finally, what miseries we are here subject to, what blessedness we want, because the kingdom of God is not yet fully come.  
These things well pondered will make us feelingly cry to God that his kingdom may come. Doth not every good subject wish the enlargement of the King's territories, the rooting out of all opposites, that set themselves against the prosperity of his kingdom? So must we if we be true subjects to the kingdom of glory. Did we border upon the Turkish Empire, so that we were often foraged, would it not make us cry to God for help? and shall the devil still sink us in our persons, every where invading, and shall we be silent? What tyranny to Satan's and sins tyranny? What wants to the wants of righteousness, peace, joy? etc. in which things God's kingdom cometh. We should seek it so far as we want it, and joy in it so far as we partake in it: to be naturalised into our kingdom is a benefit great ones esteem; but to be within God's kingdom, o how blessed?  
Doctrines to be deduced.  
First, who it is that can trample Satan under our feet, & dissolve the works of the devil: it is God alone: it is he that must turn us before we be turned out of the kingdom of darkness. Prayer presupposeth both want of that we ask, and impotency in ourselves to attain it, or that it is out of our power. Again, the strong man holds possession till a stronger cometh. Now who is, of any other creature, stronger than Satan, in such degree that to cast him out the Papists give some place in this work to the liberty of our will? But though it be true, we turn because we will turn to God, yet (we will turn) doth note, not the principal cause, but a cause subordinate, working by way of free disposition, which disposition it receiveth from God, not from natural strength, so that still all is by him. Men turn not, because they will not convert; [because] here noteth the fundamental, radical, prime cause of impenitent not converting, which the will doth by way of disposition, which it hath by nature of itself unto sin. But it is otherwise when we say, This man converts to God because he will convert; for here God is presupposed the principal Agent; man a secondary and instrumental; the habit disposing him to do this, being grace received from God, not derived to him with his nature. Away therefore with Papists doctrine, which make the will of man in a manner almighty. God offers grace like as a Merchant setteth his wares to sell, leaving it to our will whether we will buy or no. Were this true, if you ask what discerneth me from another unconverted? I answer, My will; I by the freedom I had of will, took that proffered, which another by the same liberty refused.  
Secondly, mark who must strengthen, confirm, and perfect all things begun in us; he sanctifieth us throughout. Even as the Sun first bringing light, doth more and more subdue all the darkness of the air, till it come to full strength; so the same God that first dispelleth the darkness of sin and ignorance, doth more and more perfect the light begun, till it come to glory: and as the same Physician which first recovereth us from some deadly linger evil, must after restore decayed strength and cleanse all relics of sick matter, by such diets as Art adviseth, so God, etc. What then if we see all weak, ready to overturn; many graces in a manner utterly wanting, so weak they are in us? God that calleth the things that are not, as if they were, is the beginner and perfecter of his kingdom.  
Thirdly, that God's kingdom is but in part come unto us; we see not all things as yet put under him; many not called, many enemies & evils unsubdued, many works of darkness hanging about us: which must comfort us, though we find these things; we could not say this prayer, were there not matter of this nature still dwelling with us, in our conflicting course. We are said to be translated out of the kingdom of Satan, in regard that we do not voluntarily suffer under him as a lawful King, but unwillingly as under an usurper too strong for us. Again, he is begun to be, and certainly shall be cast out. Now that is said to be done, which a while is so in doing that it certainly shall be finished.  
Lastly, note what every true Christian must seek with his utmost endeavour, that both himself and others be in subjection to God. We should with jeremy and David bewail the averseness of others, & rebellions they live in against God: and like Paul, bemoan the laws of evil which dwell in us, etc. Every one would have God to save him, but few hearty desire that God would rule over him. How do Papists seek to propagate the Pope's kingdom? They find out new worlds, rather than his subjects should not be made up: & how would a natural subject grieve to spy in himself much falsehood, much rebellion against his Sovereign? So must we grieve that we have hearts so false and rebellious against God. How do men profess perfect conformity and total subjection to men?  
Thy will be done in earth as it is in heaven.  
In which words two things are to be noted; first, the doing of Gods will: secondly the manner. The will of God signifieth not his secret unresistible will, but his will as it is revealed to us, that we should walk after it. [In earth] Earth, in this place, is put by a Metonymy of the subject, for men dwelling on the earth. [As it is in heaven] that is, readily in all parts, constantly, with some resemblance to the heavenly creatures, though not with like perfection. The sum is, that whatsoever God revealeth as his will unto us, which he would have us do, or by event maketh known as his will, which we must suffer, that we may obey him both in the one and the other; like as the heavenly creatures obey him, though not with like perfection. The things we ask are these: That God would bring such as belong to his mercy from the snare in which they are taken to do the devils & their own will, to do his own pleasure and work in his vineyard. Secondly, for ourselves, that he would give us grace more and more to renounce, and die to our own works; and that he would strengthen us with grace more fully in all parts to obey him: so that we may increase like good trees, in bearing the fruits of righteousness, till we feel not ourselves, but Christ, thinking, speaking, working in us. Thirdly, that he would make us persever in his obedience to the end, and in the end. Fourthly that he would give us in all the evils we endure, to make his will our will, and bless his Name. Considerations moving to the more devout making of this request are these.  
First, to think how most live in the open breach of all God's Commandments. Would it not grieve a good subject to see men trample down the King's laws, and every one run upon his own head? Secondly, to think in how many things daily we offend in our unfruitfulness, which maketh us rather be utterly idle, & pick straws, then gird up ourselves to holy thoughts? Our idle light discourse, our inordinate affections, our trespasses every where, & following our own lusts. Thirdly, how imperfectly, and in a sorry fashion, we perform our daily duties both towards God, and one another; what a deal of sin cleaveth to them, that we find not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we cannot perfect the things we desire. Fourthly, our inconstancy, which maketh us no sooner in a good thing, but we are out again: and as little birds leap from pule to sprig, so we are out and in, and through sloth cannot hold out at these works, which are a dead work to our unregenerate parts. Fiftly, our utter impotency to think, will, do, perfect (in some sort) and persever in any good things; and the strength of our natural inclinations carrying us another way.  
Lastly, the manifold discomforts which the devil doth muster against us, that he might keep us from entering into, or continuing on, in any good action.  
The conclusions are these:  
First, that it is God that giveth us both will and deed, maketh us persever in every good word and work, teacheth us to profit in obedience. Hos. 13. In me your fruit is found. joh. 15. Out of me you can do nothing. In thoughts and words we are like eckoes, we cannot speak inwardly or outwardly till God hath spoken first to us in the deeds we do: he prepareth them and worketh them first, we after him in nature, as a boy writing under one who leadeth his hand in that he writeth. For, longer than God acteth the grace we have, it moveth not at all: for as an instrument now set in tune giveth no sound if some physician touch it not; so we when Gods kingdom coming hath disposed us by grace, and made us fit to work well, yet cannot work any thing till God moveth us unto it, nor yet continue in working, longer than he upholdeth us in it. This then is our sanctuary against all our unfruitfulness and disobedience: hold the Lord who hath undertaken to write his Law in thy heart, and to put his Spirit in thee, and make thee obey his commandment. And this must teach us to give all glory to him, who is the first and principal worker of every good thing in us.  
Secondly, we note hence, that no man's obedience is perfect; for that we pray for is not yet attained. In many things we sin, in the good things we do, we cannot perfect them: the flesh lusteth against the spirit, and the spirit a 'gainst the flesh, that we cannot do the things we would. Not that our deeds are sins, but the best of them is sinful: As wine having some water mingled with it, yet is called wine; for the best part giveth denomination to the whole. The Papists know not what it is truly to make this petition, that writ so much for the justice of works.  
Thirdly, note that Christians must not content themselves in any thing they have attained, but must strive to perfection: 
Mat. 5.48.  Be ye perfect as your heavenly Father is perfect. We must shoot at the highest mark, though we take our arrows up short enough daily. When we call men still on, they think we know not what we would have; do they not thus, and thus? etc. but he that laboureth not to be better, will grow worse and worse, for who gathereth not, scattereth.  
Fourthly, we see true Christians must be as careful to have good lives, words, works, etc. as good hearts. We say not only thy kingdom come, but thy will be done. Every man will hope he hath grace in his heart, and yet no man careth for obedience in his life; but the not doers of Gods will deceive themselves.  
Petition 4. Give us this day our daily bread:  
The words are easy all but the last [Bread;] it is put for whatsoever thing sustaineth this present life and comforteth it. jonathan eating honey, is accounted to break the oath of eating bread. Daily bread is whatsoever is convenient for us to possess for the present; so give of mercy to us, and then renewing our faith and invocation daily towards thee, who carest for us, all such things which thou seest we may conveniently possess for the present time. First for those who are Gods, but yet uncalled, whether having abundance, but without the title of inheritance, or have neither title nor possession of any thing, (for many belonging to mercy conflict with extreme poverty) we pray in the behalf of these, that God would give as a Father to the one, as children & heirs in Christ, the things they have; for the other, that God would be pleased by a new grant, to furnish them with necessaries, who have justly, as we all, forfeited all things. We who have something about us, yet find want of others; we wish that God would supply us so far, as he seethe good for us. We who are called, and have for outward things more than we could in modesty ask, (for God doth for his sometimes this way, and other, above that they can ask or think:) we do beg at God to maintain these things unto us; for he must uphold our lot as well as deal us forth our portion. Secondly, we wish that God would give us his leave to use the things we have. Thirdly, that he would give us power to take a taste of such comforts which through his allowance, we have liberty of conscience to use. Fourthly, that he would with his blessing make them comfortable to us, so that we may with gladness of heart use them. And from hence we may see that every one hath reason to make this petition which shall be. Now if we be in Christ, and yet poor, having in a manner nothing, we pray that God out of his secret would minister to us, & make the fruit of his daily providence a contented portion unto us, be it never so little; and finally make us see him by faith our all sufficient God, that will not leave us, nor forsake us. The motives breeding devotions this way are, First, for all that find the want yet of something, for the more comfortable service of God, that they would well weigh the wants of others and of themselves. Secondly, consider what a sweet thing it is, to feel this, that God or his grace giveth this or this to us. If we sit at board with great personages, if they carve us a bit and give it us, the whole feast is not so sweet to us, as their honourable remembrance of us. All the creature is a deaf ●ut, and no better if God be not perceived in it. Lastly, that he would bless all means we use, tending to preservation of this present life. Thirdly, for such as have abundance, they must consider, how he that giveth these things is the maintainer of them; how easily God might bring the things they have to nothing, letting riotous servants and children like back doors, bring down the house. Secondly, how many ways God can keep them from being able to use or find comfort in any thing they take or possess; if he send a scruple into the conscience touching the lawfulness of it, if he send sickness, deep discontents, linger after that we have not; or otherwise, if he should give us to such weakness in using any thing, that we should breed ourselves more bitterness in the end, than we take comfort in the first tasting of them; how little things put us out, that for the time all we have is nothing to us? Lastly, we must consider how all things without God's blessing are nothing, clothes warm not, meats nourish not, physic heals not, labours prosper not to effect any thing: which those well know, whose false affianced hearts have been well whipped out of all the creature. The conclusions follow. First, that God giveth and maintaineth to us all things belonging to this life. God giveth, God taketh, faith job. 
job 1.21.  His blessing maketh rich, saith Solomon; Every good & perfect gift descendeth from him. 
jam. 1.17.  Mine is all the earth, I give it to whom I will: he openeth his hand and filleth every living thing. For as in a house the Master of the family keepeth (to the dogs) every creature in it, giveth one greater another lesser wages: putteth some in honourable place, others in the scullery: so doth God the great Pater familias, Father of all the family in heaven and in earth; neither can any deal us a fit state but he. For as the Physician only can prescribe the diet, so God he seethe where a full and liberal measure, where a more sparing is expedient. The devil he taketh upon him that all kingdoms are his, he giveth them as he will; a loud lie; he cannot touch a hog till God sealeth him a warrant: and as an executioner that killeth by poison, serveth the Magistrate: so doth he serve God in giving a deadly sweet poisoned cup to those God leaveth to his power. Again, though our good, friends and our means help us with this or that, yet God is the first donor; these are instruments conveying that which God of grace deviseth to us, and bestoweth upon us. He that sendeth a present is the giver of it, not the man that putteth it into our hands; which doth teach us to be content with that we have. We look our children & servants should take that of us which we give them, without murmuring, or discontented semblance, be it fine or course, etc. How much more must we be willing to stand to Gods carving, and not dare to quetch against his disposition?  
Secondly, it teacheth us thankfulness to him. If we sojourn a week or two with any, how thankful are we? But we are Gods daily guests all the year long: he layeth the cloth every where. The second thing is, that the least outward thing is the gift of God's grace to us; we deserve it not, we are less than the least of his mercies, saith jacob. Nothing is more free than gift, yea we ask it on gift, challenge it not as due. These are the children which God of his grace hath given me; such therefore as will challenge heaven by form of commutative justice, because they have given a penny answerable to that penny worth, were never taught by the Spirit of Christ.  
Thirdly, observe hence, that our faith and invocation must be daily renewed towards God for his care on us in this life. Whatsoever we have, our faith must be no less on him, then if we were stripped naked of every thing; yea our mouths must be no less open wide, to him. David though a King, saith, The Lord is my potion, & the sustainer of my lot. Had we done much for one, if he when he felt himself warm should not respect us, but look at his own strength, would we not count it treachery? If a substantial man, who deserved credit alone, should be less trusted when he layeth down a sufficient pawn, would it be well taken? Apply this. But what need we every day to do thus? Answer. Because all we have, God doth let us no longer leases of it then for the day. Again, this we have of another's; we cannot use it though we have it without the owners leave; as the servants that keep things under us, we allow them not without our leaves to do their pleasure with them. Besides you heard above, that God can keep us from touching them, or finding any comfort in them (though we use them) or feeling his sweet grace, as who is the giver of them. Wherefore let us take heed of the sensual confidence in the creature, and fly up in spirit to him that giveth and maintaineth with us all things; as the Sun which both bringeth & continueth the light with us. Let us not set down our rest upon things present, and sing with the glutton: Take thy rest soul, or with the Priest: His requies mea; but by benefit of the things we have, let us, as by wings, fly up higher into belief on our Creator. God therefore delighted in this, & often to hear us, doth keep us Tenants at will, as it were, from hand to mouth often, that we might wait on him. Egypt had Nilus to water it, but the land of the Israelites was to expect, the first and the latter rain, when God should as a gardener with his spout pot, so from the bottles of the clouds power upon them.  
Fourthly, observe that we must not trouble ourselves with distrustful cares for time to come: some are never well but while they have things so flush, that they are not forced to go to God. Some though they have never so much for the present, yet if they have nor provision for times to come, so that they seem to themselves out of gun-shot, they are not contented. Hence it is that many rend themselves a sunder with forecasting, and fearing, touching things to come: otherwise providence for time to come, which falleth within the reach of our daily course is not forbidden. joseph laid up in years of plenty against scarcity. We are sent to the Ant to school, that we may learn in Summer to provide against winter, and parents de iure do lay up treasures for their children: God would not have us superstitious Capuchians, who think it an offence to have any thing unspent over night; nor profane companions that sing Care away, and set cock on hoop, whose money burns in their purses till it be consumed; nor yet foolish unprovident ones who buy their fuel when it freezeth; but care of time to come, which cometh from unbelief, and desire to be greater than that we should need to care.  
Lastly, mark hence what he teacheth us under the name of Bread which is necessary, and commonly begged for food. Mark hence that our desire must be moderate touching things of this present life. Thus Agur prayeth in the Proverbs 30.8. Lord let me not want, nor abound, feed me with food convenient for me. jacob saith, Seeing thou givest me bread and raiment, thou shalt be my God for ever: Paul; Having bread and raiment, let us be content. Nature is content with small things; and as a lamp with a little oil is maintained, with much extinguished; so is this light, this natural life which the soul causeth in the body. And it is to be marked; for not the having, but the loving, and affecting of great things is sinful. For, what God casteth upon us walking within the compass of our ways, we are with thankfulness to embrace it. A man's prosperity is not in abundance; for the din and tumult which accompany the expenses that follow upon it, are more irksome than that exceeding of one's estate is contentful. A moderate estate hath more ease and comfort, another more disturbance and ostentation. Let us therefore bridle in our inordinate appetites, which know not how to say enough. If we have but small things let us learn to be content, and desire no greater. But how may we know what is a lawful from an unlawful desire? Even as you know a thirst natural, from an unnatural thirst, which a dropsy or ague causeth; the one with a draft is so satisfied that another is not cared for: the other once served, doth make way for fresh desire after a second: so these sinful ones, the enjoying one, is but the beginning of another.  
The 5. Petition: And forgive us, etc.  
This petition hath two thing to be marked. First, the request itself. Secondly, the insinuation of it. To forgive a sin is to quit us, and set us free from the guilt and punishment, which by reason of sin we have brought ourselves into; and to accept of us, and to use us as if we never had offended by our sins: for sin maketh us stand debtors to God's justice, indebted so far as to satisfy by suffering deserved punishment. As we forgive. These words do not plead a cause, upon which God should forgive us; for we cannot love, and so by consequent cannot forgive others, till God hath forgiven us first: as the wall cannot reflect heat upon a slander by, till the Sun hath shined upon it. Neither do they make comparison, in this wise, to forgive me no otherwise; but as thou seest me ready to forgive another; as if our forgiveness were a master sampler or picture, after which God were to conform his forgiving of us: but they do serve partly to insinuate with God by argument taken from the greater; We that have much of the old leaven, by the spark of thy grace in us, are ready to forgive; be thou much more: or by holding forth a sign testifying of us, that we are persons to whom belongeth forgiveness, not showing why we should be forgiven: and thus strengthening our faith to believe that we are heard in that request.  
Lastly mark; we are said to forgive trespasses against us; for the sin against God we cannot, but the injury or damage against our persons we may; as if the Magistrate take a thief wronging us, we may forgive him his injurious mind towards us, but cannot absolve him from the offence against the law.  
First, we ask that God would apply that mercy of his, reaching to forgiveness, unto them that are yet the children of wrath, over whom yet his anger abideth through their unbelief: and this we ask in respect of our brethren by grace of election, yet uncalled.  
Secondly, for ourselves, we do not ask that God would justify us; for God is not off and on, he playeth not fast and lose. Whom once he justifieth and forgiveth their sins, he never remembreth sin against them. We therefore whose sins he hath pardoned, ask three things; the continuance of his grace, that his merciful pardon may be a gift without repentance. Secondly, we ask the manifestation of it, that he would make us see and feel this forgiveness of his; for our daily sins do weaken our comfortable apprehension, and dim the spiritual sight of our souls, and do blot the counterpane with us of this release God hath made us. Now we get by this petition our release newly exemplified, our sight cleared, our sense restored. To this second branch therefore must be referred these three things as asked by us. First, that God would heal the doubtings and darkness of our minds. Secondly, that he would strengthen our faith to full assurance in this point, that our sins are pardoned. Thirdly, that he would make us feel our peace in the joy following it.  
Thirdly, we ask in this petition, that God would spare us as a father doth his children, removing from us those temporal chastisements which our sins might every way bring upon us, to our great smart: for though God as a judge hath pardoned our sins, yet as a father he may scourge them in us. The first mean of the more devotionall propounding this petition, is, to let our hearts smite us in the sins which of infirmity we we fall into; for because men pass by sin impenitently, without conscience of it all the day, therefore they without life and power, and feeling desire, propound this request to God at evening. Secondly, to mark how uncomfortable it is when God's countenance this way is hid from us, and how heavy it is when darkness and doubting do grow upon us.  
Thirdly, we must get a fear of God's fatherly corrections which we provoke. The child that feareth the rod will be afraid and cry to have a fault pardoned: So we must think what a joy and sweet state it is to have our Quietus est daily by us. Let us then earnestly and affectionately cry to our God, Forgive us our trespasses. What will a Malefactor now in danger leave unattempted to get his pardon? what it one might be released from his debt, but ask to have it forgiven? who would not seek instantly, who would spare to speak that have this hope? The conclusions follow.  
First, against the Papists, here is to be noted, that God only can forgive sin, and restore the feeling of his grace to us. No man can have the life of God before justification unto life on God's part. Now contrition out of love to God is a supernatural life, and therefore must needs follow God's pardon. This is a demonstration against the Papists; none can forgive sins but God.  
Secondly, against the Papists note, that God's forgiveness is free; we do not redeem it with our satisfactions, but beg it of mercy.  
Thirdly, mark that no man liveth without his daily sins; we like infants have our 'scapes; like wounded persons cured, our scars, like white swans our black feet.  
Fourthly, that we may come to assurance that our sins are forgiven. For whatsoever we ask in Christ agreeable with his will, we know that we are heard in it.  
Object. They who beg a pardon of sin, are not sure of pardon. Answ. False; for then Saint Peter who knew (by Papists confession) his sins pardoned, could not say this prayer. Secondly, the construction before, showeth, that the continuance in forgiveness, not the first beginning only is here asked. We may invert it; they who may ask forgiveness may come to assurance that they have it.  
Fiftly, mark that our faith and invocation touching this point, must daily be renewed.  
Out of the insinuation, that our forgiving others, is a sign we are such to whom forgiveness belongeth, or a help strengthening us to believe the forgiveness of our sins, observe:  
All God's actions to us imprint their stamp in us: his election maketh us choose him, and choose the household of faith before all others: Know, as the Apostle saith, according to the spirit, not the flesh; his love of us maketh us love him and our brethren; his forgiving us maketh us forgive our brethren. Again, when we find that a spark of grace maketh us ready to forgive; how much more may we assure ourselves, that God will out of his endless mercies be ready to forgive us? and this Act of ours though it is no cause, yet it is a condition, in which God doth make us come to feel the pardon of our sin which he freely forgiveth. So that as he who seethe a print of this or that Image, doth know that the seal hath been set there and applied: so we feeling ourselves ready to forgive, do come to know this more surely, that God's forgiveness hath been applied in us. And as one that doth see that done which is greater, will easily believe the lesser; so we seeing ourselves made by his grace though sinful ones, ready to forgive, may much more be persuaded that God so infinite in goodness hath pardon for us, that we may fear him. Thirdly, as they who have the condition on which a thing is to be done, may boldly expect performance of that which dependeth on it; so we having forgiveness, in which God hath promised us forgiveness, may be bold to assure ourselves that we are pardoned.  
Let us therefore nourish this grace, and put away implacableness, which once out, will never return; we so forgive as never to forget: whereas Gods, and so all true forgiving, is his never remembering any more that which is remitted.  
Petition 6. And lead us not into temptation, but deliver us from evil.  
Here are two things to be considered. The petition, the explanation, or correction annexed to it. Petition, Lead us not into temptation; the explanation, But deliver us, etc. that is, lead us not so into temptation, but save us from the evil of it. We read of three temptations. First, Gods tempting man. Secondly, man's tempting God. Thirdly, the devils tempting man. The first is twofold, as when God manifesteth his grace he hath bestowed on man, and thus he tempted Abraham: or when he maketh man see his weakness, and how unable he is to stand without his grace. Man tempteth God, when leaving his ordinary way of waiting on God in means, he will put him to it, to show his mercy, power, etc. before his time. Thus the Israelites tempted him. But the third belongeth to this petition: the devils temptation, who laboureth to bring us into sin, and to withdraw us from God to our temporal and eternal destruction. Evil here signifieth that which maketh us worse, not in regard of our feeling only, but in truth and before God: as which doth harmefully separate our union, or diminish our communion with God, who is our only God and all-sufficient portion. The sum is: O Lord we know it is to thy honour our life should be a warfare, neither can we here live without temptation. Do not join us against Satan in battle, but so as still to have us in remembrance, that whether he tempt us by adversity, or prosperity, or what way soever, yet he may never sever us from thee, take us out of thy hand, nor diminish the blessed communion we have with thee, farther than thou seest it needful, to the end we might receive it in great abundance. The things we ask are these.  
First, that God would of his mercy keep us, from knowing temptation, so far, as he may with his glory; not suffering the devil to assail us this way, much less prevail against us: for though we cannot absolutely make this request, yet under the Lord's correction, and with condition it may be propounded; If it be possible, let that cup pass.  
Secondly we desire, that if we needs must conflict, that yet God would uphold us and make us superiors; even conquerors in every thing, wherein we are to be tempted. Now this we do not ask absolutely, for sometimes it is good that we should be foiled.  
Thirdly, we desire in this petition, that God, if he see it good so to humble us, as to let us take the fall, yet he would not let our faith fail finally; but would so strengthen us, that we may see all the evils that we have suffered working to our good, and ourselves at length more than conquerors, in him who loveth us.  
Finally, as we ask this presently for ourselves who are already in this warfare, so we wish it to all Gods elect when they shall be called to the like condition. Now the motives.  
First, to think to what the temptations of the devil tend: this is the white he shooteth at, that he might make us naked before God; stripped of his favour, which is better than life. For the devil seeketh by them to make us dishonour God, rob our hearts of his kingdom, setter us so with our sin, that we may be disenabled from obeying him; to take away all our peace and prosperity in things outward, to fill us with fear and wearisomeness in all the duties we go about, and uncomfortable doubtings, yea despairings touching the pardon of sin; in a word, to bereave us of all good which in the former petitions we desire; and to bring upon us the contrary evils which are most horrible. He playeth no small games when he beginneth his temptations. Secondly, we must remember how tedious his former tempting & prevailing against us hath been; for we (like children, who remember beating no longer than it smarteth) we I say, remember the bitterness of our daily falls the devil giveth us, no longer than God letteth the sting of them stick in us; and this doth make us that we feelingly cannot pray against that whose anguish and evil we do not remember. Thirdly, we must consider, how we are every where subject to temptations, at home, abroad, in wife, children, servants; in good company, to security and unfruitfulness; in bad, yea in good deeds; before we do them, when we have done them: as to security and pride after them, at bed, at board. For as fools and children, not knowing evils fear them not, so we not knowing this evil, are less fearful, and flee not so fearingly, praying to have it prevented; every where snares of temptation are laid for us. Who that should go such a way, in which he could not take a step without danger, would not go warily, and often lift up his heart for protection? Fourthly, we must think how diligent and watchful the devil is; he knoweth what baits we bite at, and will cast them out every where: he knoweth where we are weakest, and he will never want occasions to provoke us. Again, we must think how mighty he is, what can he not do with us if God keep us not? he would carry us to any evil, as a whirlwind doth the dry stubble. Fiftly, we must often repent our own infirmities, how we be so far from being able to withstand him, that all we have of our own, is readier to follow then he to whistle us after him. Sixtly, we must remember such examples of worthies as have been grievously foiled; as David, Peter, etc. Yea precedents we have of some hanging themselves, some tempted to it; for such examples are like the thunder, though it striketh a few, it feareth all: and are not we subject to have our minds distracted, assaulted, with any even the most grievous things that ever we heard to have befallen others?  
Lastly, we must consider what a joy it is when we go a day more freed. Lord what an ease is it to the soul? or if we be in a little forwardness to sin, yet if we be rescued seasonably, how doth it rejoice us? what peace doth it speak to us? Look 1. Sam. 25.32. Now could we work upon our hearts the feeling of this benefit when he have it, the sweetness of it would enforce us to beg it hearty; whereas not heeding the worth of it, we ask it unaffectionatly. Now follow the conclusions.  
First, this petition compared with the 1. Cor. 10. about the 13. God will not suffer you to be tempted: we see how that God's sufferance is to be understood without his action, he is a voluntary agent in these things which he suffereth. We must not think his permission is a pure permission, either without his will, or working in the thing permitted, as often man's ; for man may be said partly to suffer this, not to do it, because other causes have their activity without him, and dependency on him; but it is otherwise with God.  
Secondly, observe that God doth lead us into all our temptations. It is said, Math. 4. Christ was carried of the Spirit to be tempted. God is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he only when he seethe meet doth bring his champions forth, and letteth the power of darkness encounter them; neither can the devils stir, neither we bid battle of ourselves. Can the Lions stir till the keeper bring them out? can a dog run till he that hath him in a lease lose him? So it is, God he hath them chained up in his almighty power, yea thrown down to the prison of hell: farther than he doth lose them, and bring them into the earth, where this show is represented, and battle to be seen, they are not able to do any thing. Again we cannot on the other side, being set upon, buckle with the adversary power till God doth lead us to it. The King's champion is not to play at his own pleasure, no more are we farther than God designeth it. But how can God lead us into those temptations which he seethe will certainly bring us into sin? Answer. Because sin itself is not absolutely evil, but only in respect of man sinning, who would in so doing pervert the divine order, though he is unable; as who accomplisheth God's will, when he doth contrary it, for aught he knoweth. Again, as vipers are evil substances, or natures, which yet are good to that art which maketh vipers of them; or any poison which is evil, as it is poison in itself considered, yet is good as it is poison, to a skilful physician: and as a blister on the flesh is a natural evil as a blister, yet a blister as a blister is good when a cunning physician doth draw it, and may see it for good use; so is sin to God: we must then not cast ourselves into temptation; he that loveth danger shall perish. We must not make ourselves poor as those heretics that renounce all their substance, that in voluntary poverty they may commend themselves too God. Again, this must teach us contentment in all our temptations: not that we must prevent repentance by this consideration; but we must when we are truly humbled by this means, keep ourselves from being swallowed up of sorrow. For Gods will, and Gods turning all to good; the devil will whisper them so as to make us pass by all exercise of a broken spirit in those things wherein we have offended.  
Thirdly, from this consideration we must walk in fear before our God, who as a shepherd setteth his dog on a stray sheep, so can he set the devil on us to hound us home if we stray from him. Lastly, we see from this to our comfort, that the devil cannot come against us at his pleasure; we are in the hands of our heavenly Father. Thirdly, we note hence, that all our strength against temptation is in God only; he only dissolveth the works of the devil, trampleth Satan under feet, keepeth him that he cannot so much as be disturbant to us; when it pleaseth him we are down with the least blast; were we in state of innocency we would not stand a moment: let us therefore trust perfectly on his grace, put on the shield of faith only. Our forefathers acknowledged that God, not their strength, gave them all salvation against corporal enemies; how much more must we confess it against spiritual? Who knoweth the power of Satan, or the infirmity of their own flesh, that will not confess this most entirely? But what serveth the armour for? Answer. Only to this end, that we may be able to get and hold God with us, fight for us. Fourthly, we see hence, not temptations, but evil of them is simply to be prayed against; for these are often most beneficial. We must therefore learn to yield obedience, and bid our God smell a sacrifice from the bitterest things we taste, so far as they are his disposition; taking shame to ourselves in them, as they are the fruits of folly.  
Fiftly, we may note hence, that no temptation shall be able totally or finally to separate the Saints from God; for that we are taught to pray agreeable with his will, we are heard in that. Now this were the greatest evil, not only in regard of our seeming or appearance to us, but of the matter itself.  
Sixtly, this is a great daily mercy, when God keepeth us from temptation: not to know a disease is better, then having it to be healed of it; indeed Gods mending is better than his making, which somewhat altars the matter. Not to fall when we are ready to fall, is a great favour. If one when our feet are ready to fall from us, should hold us up, we would count it a great benefit; but to have our damages advantage us, this is the evidence of power and goodness itself.  
The conclusion followeth, partly containing a reason why we ask all these things at God's hands; partly a confirmation of faith ask; partly a praising of God. From which, three things are to be marked. First, that none is to be invocated on, but he who hath the kingdom, power and glory: therefore no creature.  
These words then contain the reason, why we come petitioning to our heavenly Father. For as one lacking this or that in a house which is the masters, cometh in by the back door, if he pray a servant to give it him whose it is not, who hath no power so to do, &c: so if we seek our necessities temporal and eternal, at Angels or Saints, which are servants to God, who have no power to do any thing farther than beckoned to by God, we take a wrong way to the wood.  
But the Papists think all is made whole while they do call upon Saints or Angels, not as the principal authors of the things they ask, but as secondary patrons, who under God work these things for us. To which is answered, that not only to do religious adoration in any kind to them, as the principal and chief power, is sin: but also to call on them, or trust in them, as being some secondary divine powers, although inferior to God. The Angel-worship among the Colossians, did not defer thus much, as if they had been the chief divine powers; and yet is condemned. Nebuchadnezar did not enact that he should be worshipped as the highest God; yet because he would have honour, in some degree divine, Daniel did decline it as flat idolatry. Again, this distinction with which they would salve their fact, may be turned upon them, as making against themselves. For therefore these may not be called upon, neither may be trusted to religiously, because they are secondary workers of things under God who is the principal agent.  
Secondly, we see what may confirm us in assured hope to receive our requests, namely, to think that God hath the kingdom over us, that he is powerful and glorious. There is a respect between Kings and their people, which bindeth them mutually one to another. Hence it is that we promise ourselves protection, maintenance in our life, the benefit of subjects from them, because we are their subjects, and they have the kingdom over us. That God who by reason of this obligeth sinful men to seek the weal of all their people, because they have received a kingdom over them; himself will not fail on the same ground, to procure all good to us, who live under the regiment of his grace. Yet because it is not enough that God should have the regal authority over us, unless he had the power also of working all things for our weal, therefore this is joined [Thine is the power.] What were subjects the better to be under a gracious Prince, but weak, having as short hands to do them good, as a large heart to wish it them? So should it far betwixt God and us, if he were not almighty, able to subdue all things to himself; our faith were shaken. For we cannot expect the treading of Satan under our feet, the quickening of us in our souls to every good work, the justifying, the protecting of us; we cannot expect these things from one who hath not all power.  
Thirdly, had God the right to help us, had he the power also; yet were it a thing that made not for his glory, respected not the advancement of his honour, our belief might waver: which now it need not do, it being God's honour to perform all good things for his chosen. Honour is with men the spur of actions: have men right and power to effect this or that, notwithstanding if it conduce not to their honour and glory, they will not move a finger to it. But now there is nothing that wanteth to our assurance, while we know that we are such to whom God hath right; such for whom he hath all power; such, whom to protect and bless with all things spiritual and corporal, is his great glory. The case standing thus, how can we doubt of receiving the things we ask at his hand in the Name of his Christ?  
Amen] True it is; we thus fly to thee, o Lord, be it according to our desire. An asseveration, wish, or expressing of earnest longing to obtain all the things in this prayer above named.   

A TREATISE UPON THE SIX PRINCIPLES:  
Written by that faithful servant of God, Master PAUL BAINE, sometime Preacher of God's word at S. Andrew's in Cambridge.  ANCHORA SPEI  printer's device of Richard Field 
LONDON, Printed by Richard Field for Robert Milbourne. 1619.   


THE FIRST PRINCIPLE.  
Question. WHat dost thou believe concerning God?  
Answ. There is one God, Creator and Governor of all things, distinguished into the Father, the Son, and the holy Ghost.  
All necessary knowledge which man is bound to know, may be reduced to two heads; The knowledge of God, john 17.1. This is life eternal, to know God; and the knowledge of himself, heathens acknowledging their nosse teipsum, the chiefest wisdom. 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 likeness,) as also in whose affectionate knowledge the bliss of the creature consisteth. Concerning God three things are set down to be believed: first, the unity of his divine nature; secondly, his operation or working without himself: thirdly, his distinction of persons. For the first: beside the evident testimonies of Scripture, on which our faith is builded, we may by reason demonstrate this truth. First to unfold it, then to prove 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 believers were said one, Act. 4. But one in nature, the spiritual essence of God which is eternal, knowing all things, past, present, and to come; almighty, etc. being but one, and no more in number: as this elementary lightsome body of the Sun is but one, so that spiritual nature of God, which is a light to which is no access, is but one singular nature, which is not nor cannot be multiplied. Sound reason teacheth that God is infinitely perfect above all that man can imagine; but were there many gods that had every one severally their divine nature, as there are many men and Angels, that have severally their distinct, human, and angelical natures in them; then we might conceive a more perfect God then any, viz. such a one as had in himself the perfection of all the other. This therefore doth teach us how to conceive of the divine 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 having it in self all perfection which can be found in the divine nature. Secondly, we see hence the incomparable unity which the Father, Son, and Spirit have; as who have every one the self same nature. To this we must look, that we may in our own measure express 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 mystical person.  
The second thing is his working without himself, that is, his voluntary bringing forth the whole creature visible and invisible, in nature and being different from his own. For as man and woman do some works within their own nature, as propagating their like; some without, as build houses, make other artificial devices: so God hath his work within his divine nature, as the eternal begetting of his Son, & breathing of his Spirit; as also his works without his nature, such as he doth voluntarily of his own accord, having had liberty of will not to have made them, or otherwise to have framed them then they are. Now first he is said the Creator, which implieth two things: First, his giving a being to all these things we see, and to all spiritual natures which are not seen with the eye, when they were not at all in the nature of things. Nothing can make itself: and therefore as seeing goodly buildings 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 uphold the being which he giveth them. For nothing that is not this or that by nature, can longer continue to be so, than the working of the cause lasteth which first brought it to be so. As water is not hot by nature, therefore longer than fire is under, which first made it warm, it will not continue in heat, but by little and little draw to coldness. So the air is dark, and therefore as the Sun maketh lightsome day, so longer than it abideth, the day lasteth not. So things not having of themselves their being, kinds, law of propagation, but receiving these things from God; longer than he upholdeth them in this estate they could not endure, but would return to nothing, whence they were produced. A man when he hath made an house, doth leave it, & it standeth without him, because he giveth an artificial order only, not the substantial being, which the matter of the building hath in itself, not from the builder. But did man give the being essential as well as order artificial, were he withdrawn, the whole frame would be dissolved; as if he stir any thing that moveth not of itself, where his motion stayeth, the thing so moved doth stay likewise. Secondly it is said, the Governor, that is, he moveth them to such ends as are pleasing to him. A wise householder ordereth his whole family. A wise King keeping in his Court, doth by his authority and laws rule the remotest parts of his country. So God, Father of all the family in heaven or earth, King & Lord of all the creatures; he in the heavens which is the court of his Majesty, doth by his power, laws, Spirit of grace, rule heaven, 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 evil, but only in regard of the inferior instrument, who is willing, but not able to pervert the divine order; and therefore these evils we see are like two faced pictures, which seem on one side beautiful women, on the other ugly monsters. So look at the lewdest works, as from God they are most beautiful, as from the sinner monstrous; as in the crucifying of Christ the cursed jew wrought despitefully, but God most graciously. Ob. He that is a Creator & governor, 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 terms of Creator, and governor, put no real change inherent in God, but imply a change in the creature. For as the Sun enlighteneth the earth every day, and changeth the face of the creatures, without being itself changed; so God createth and governeth. Uses. First, we see here a ground of thankfulness to God; we count an unthankful child a monster of men, because he is unthankful to them by whom he received his being; but how much more gross is our unthankfulness to God, whose instruments only our parents were in bringing us forth. Secondly, we see hence what cause we have to walk in fear: for we move, have being, live in him. If one should have us so over a river, that if his hold should cease we could not but drown forthwith; o how would we fear to provoke him who had us at such vantage? but thus it is with God, that if his power uphold not, we should come forthwith to utter nothing. Thirdly, we see what a lewd part it is, not to acknowledge God. Not to acknowledge a King in his government, yea not to be ready to take the oath of allegiance, we disclaim it in any as a part unworthy a subject; so not to subject ourselves to the living God, is a part unworthy any creature.  
The last thing to be believed is the distinction of this one God, in regard of persons, into the Father, Son, and holy Ghost; for the conceiving whereof four things are to be noted. First, that these respects of God, begetting, begotten, and proceeding, do not make any composition as divers essential parts of one thing, but distinction only; as East, West, North, South, so distinguish the heavens, that they are not essential parts whereof they are compounded. Secondly, it is to be observed, that these three, though there is order of precedency in nature, as the Father before the Son, the Son before the Spirit, yet they are all coeternal in time; as fire is in natural consideration before heat 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 divine essence; the other resisteth the divine simplicity. Three persons therefore there are, having all one and the same divine nature, as if Thomas, john, and Matthew could be supposed to have one singular soul and body common to them all, & entirely possessed of every one. Fourthly, we must know that no carnal thing is to be thought of the generation, nativity, procession, but the mystery is altogether spiritually to be conceived; but this mystery is in regard of clearer knowledge, reserved, till we shall be like Angels. In the mean while aspici potest, introspici non potest, lest that befall us which happeneth to them that look full against the Sun, viz. lest our eyes be dazzled.   

The second Principle.  
Q. WHat dost thou believe concerning Man, and concerning thine own self?  
Answ. All men are wholly corrupted through Adam's fall, and are become slaves of Satan, and guilty of eternal condemnation.  
The knowledge of man followeth, which standeth in these four points: First, to know how he was in his state of creation; which is passed over, 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 glory. The three last are opened in this, and the questions following. The second estate this answer unfoldeth, setting down our misery, first in respect of our corruption; secondly in respect of punishment. The corruption is set down by three circumstances, first from the parties corrupted, all; secondly from the quantity of it, wholly; thirdly from the first author of it, Adam's fall. The latter of punishment hath two branches. First, our thraldom under Satan. Secondly, our guilt of damnation everlasting. First than it is to be marked, that no creature coming of Adam is exempted from corruption. Rom. 5. In whom all have sinned: We, saith Paul of the jewish people, are by nature the children of wrath as well as others. For like as the root, like will be the branches, and who can bring any thing clean from that which is unclean? So that the Virgin Mary is not exempted, who neither was conceived, nor yet lived without corruption; who was more blessed in believing on God her Saviour, then in bearing his flesh within her belly. Christ indeed was free. For though he was in Adam's loins, 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 from 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 us sincere and undefiled. So that look as a man who hath a leprosy overgrowing him from top to toe, so are we: The imagination of man's heart is evil, yea only evil continually. Gen. 6.5. & 8.21. Therefore the Scripture maketh us void of all strength to good. Rom. 5.10. We cannot think a thought as of our selves. Nay, full of enmity against all righteousness. Rom. 8. The wisdom of the flesh is enmity against God: prone to all evil. Rom. 3. We are, in a word, dead in sin and trespasses. Eph. 2. Which doth let us see how the Papist is deceived, who dreameth of a power in the will unto good, if it be loosed & awakened; as in a man asleep, or fettered, there is power to go, and so forth, if he be waked and set at liberty. But the life of God, in which all the power unto good was grounded, is gone from us. Ephes. 4. They were estranged from the life of God through ignorance: now twixt them and us by nature there is no difference. Ob. Man hath by nature some knowledge of God, and his duty to God and man. Answ. None at all that is true and saving, but such as may show the ruins of time in him, & make him more inexcusable. Secondly, we must labour to have conscience of this our total defilement: I know in me there dwelleth no good thing: for it humbleth us, and maketh us have no confidence in the flesh, but have all our rejoicing in Christ jesus; and know that what good thing we do, it is in him and through him. The third thing to be marked is, that sin wherewith our nature is defiled, is as a loathsome corruption in it: it is the death of the soul which maketh it rot in filthy qualities, as odious before God, as the stink and filthy savour of a dead corpse is in the nostrils of man. Yea it doth putrefy the body and make it mortal, fretting it through, often before it be discerned, as a moth doth a garment: which must the more affect us. Were we with job from top to toe covered with biles, it would grieve us: but our whole spirits being fraught with more filthy corruption than which breaketh out at the eye, mouth, ear, etc. we are not touched.  
The fourth thing, through Adam, teacheth us whence our misery is derived, even from our first parent, whose sin we are guilty of, and whose corruption is propagated unto all his posterity. For if parent's rebelling against earthly Princes, their children are tainted and disinherited, much more is this just with God. And as we have the guilt of his fault, so we cannot be free from his infection: Parentem proles sequitur: Like egg, like bird; as often men having the falling sickness, and be get children having the same diseases; which must make us further bewail our condition. Were we descended of one that had been executed for treason, and so were pointed at as a traitorous brood, without inheritance in earth; had we but with our nature the stone, or falling sickness from our next parents, we would bewail our unhappy nativities. The second part of our misery first teacheth us, that all of us by nature are slaves of Satan. To be a slave or vassal is hard, but to be the devils vassals most miserable. Hence it is we are said to be in his power, and in the kingdom of darkness, and he to be the god of this world. For look as a man is servant to whom he yieldeth himself voluntarily to obey, so are we, as who revolting from God have voluntarily enthralled ourselves to Satan. For as the soul leaving the body, the body dieth, so God leaving the soul, not in regard of the presence of power but of grace, the soul forthwith dieth. Again, as a iailour hath from the King & chief justicer power over his prisoners, so hath Satan as being jailor & executioner to God's justice, power over us; which must make us still see our misery. Woe to the sheep whom the wolf governs: were we slaves serving under the Turk in his galleys, how would it grieve us? but thus one might be more free than the Turk himself. Were we as the Israelites in Egypt, we would lament: but to be thralled to him that like a roaring Lion seeketh to devour us, is much more intolerable. Lastly mark that we are subject to eternal death, death endless and easeless, both of soul and body; the soul is dead, while we live we feel it not, because we are dead: the body is mortal tending to death, for as a moth is in a garment, so lieth sin in us, corrupting our body by little and little without ceasing, till it be dissolved. In death the soul is gathered to those Apostate spirits, who keep it imprisoned in hell till judgement; then at the great day soul and body, having sinned together, shall suffer together everlastingly. If a man sin against the majesty of an earthly mortal Prince, he is punished with temporary death or perpetual imprisonment, if he could be supposed to live always, he should lie in for ever; how much more deservedly are we subject to eternal death who have sinned against an eternal God? Which still moveth us to take notice of our estates, and lament them while there is hope. If our bodies were in such case, threatening death, would we not be touched? if we were condemned to die as malefactors, would we not wring our hands to think on such misery? How much more should it move us to think that we are subject to everlasting death, which hath already seized upon us in the spiritual death of our souls, and mortality or dying states of our bodies?   

The third Principle.  
Q. WHat means is there for thee to escape this damnable estate?  
Answ. jesus Christ the eternal Son of God, being made Man, by his death upon the Cross, & by his righteousness, hath perfectly alone by himself, accomplished all things that are needful for the salvation of man.  
The answer setteth down two things, first, the author of salvation, secondly his perfect saving of us. In the first there are two things, first who it is, viz. jesus Christ: secondly what kind of person he is, after a sort compounded, viz. the eternal Son of God, God with the Father and Spirit; and man also, that is, God the Son having such a soul and body, as we have for the essential nature of them, assumed to him into the fellowship of his person. The second, his perfect saving of us, is likewise set down, first from his active obedience, that is, his fulfilling the righteousness of all the commandments; and his passive obedience, that is, bearing the cursed death, which are the things whereby our-saluation is wrought for us: Secondly, from the solitary manner of working these things, viz. that he did and suffered all things due to this end, by himself, without leaving part of this business to the Saints and ourselves. First, for his Name: such as retain to great personages, they know their names and their whole style; which comprehendeth all their Signiories, honours, and offices which they have and bear in the common wealth; and we, if we hear of some person more famous for this or that, are not well till we have learned his name: how much more should we be affected toward the name of him, that hath wrought the salvation of mankind? Now as great men have their proper names and styles of office, honour, &c: so Christ hath his proper name jesus, which signifieth a Saviour; and of office, Christ, which signifieth one anointed. Names should admonish us somewhat concerning the nature of things named by them: so do these names. For he was called jesus, because he was to save his people from their sins, not only from the guilt, which he doth when he bringeth us to see in him the pardon of our sins; but from the power of sin: which he doth every day, yea hour, while he tameth & subdueth our sin in us, preserveth us from the rage of it, and preventeth the occasions whereupon it would swell and rage's in us, and trampleth Satan under our feet, who is the unquiet mover of sin in us, and muster of all occasions against us. Now he is the Christ, or anointed of God; because that which the priests & kings anointing did signify, is accomplished in him, in whose human nature God dwelleth personally; adorning it with innumerable gifts of grace and glory supernatural; as the soul doth bring forth in the body many natural properties, while it abideth therein as personally conjoined with it: and thus he was anointed, that he might be a fit King and Priest, and Prophet to his Israel. How sweet then are these names of our Saviour, so refreshing the heart as a sweet ointment doth the senses! they are mel in over, melos in aure, iubilum in cord. We must therefore inquire after them & gladly know them. He were a sorry servant that should not care to know his masters name to whom he belongeth. What shall become of us, who, professing ourselves to belong to God our Saviour, know not the first letter of his name?  
Secondly, mark what kind of person our Saviour is, such a one who is the eternal Son of God made man, that is, God and man in one person; the eternal Son being a perfect person from all eternity, taking our nature into the unity of his own person. To open it, first note who is incarnate, the eternal Son; then how. To the first, we are sons but by grace and adoption, begotten in time by the preaching of the Gospel. The Angels, & Adam in innocency were called sons, but in time brought forth of nothing, viz. when time began: but Christ is begotten of the self-same spiritual essence the Father hath, coeternal with himself. Now to know how they are united, we must consider that the three persons of the Trinity are one, but in nature which is one and the self same in all the three; but here two natures are united in one person, God the Son having a perfect personal being, did take a soul and body, not into union of his divine nature, but into communion of his person. So that the nature divine and human are distinct, but the personal being, which only before subsisted in the nature of God, doth now subsist in the nature of man, which doth no less essentially belong to the Son of God his person, than the divine nature itself, in which before it only subsisted. The sum is, God the Son from everlasting a perfect person, being only in the nature of God, did in his time appointed, create a soul and body, not having personal being of themselves within his own person; that his personal being might as really exist afterward for ever in man's nature, with the divine, as before it had done in the divine nature alone. So that as the soul and body make up the personal being of one man, so the divine nature and human are one Christ after a sort. This is the difference, the soul hath no perfect personal being of itself before the body, but the soul as one part, and the body as another, do mutually conspire in constituting the personal being: a third thing, which neither hath by itself. Whereas God the Son, doth not take our nature as to make up a personal being, which himself had from everlasting; but to receive from him, having perfect being, that which itself had not. So that our nature is a part of his person, not constituting any perfection in it, but superadded to it, as in itself most perfect from everlasting to everlasting. This comparison shall serve; for others of the oak and misceltoe, of a scion engrafted into a tree, are not more plain in expressing, how the two natures of God-man become substantial parts, as it were of one person: and all similitudes here must needs be defective, because there is nothing in nature that hath the essence and substance of any thing without the being this or that thing; as Christ's soul and body were the common nature and substance of a man, without being this or that man. Again there is nothing in nature, which being this or that, can communicate that being it hath with another, as the Son of God doth his personal subsistence with this body and soul, which were always without any being but in him. Our great Saviour then is God-man. Were be not man, he could not die, nor have right to redeem us, as being not our kinsman, with many such like considerations: were he not God, his obedience and sufferings would not be of value: God hath redeemed us with his blood. Again, man could not sustain the curse, and those powers of darkness fearfully assailing it; hence it was that Christ man was not swallowed up, because the Godhead did support it: as one man may be planted in some standing so impregnably, that he may bear the assault of a whole army; so how strong was this man which God had created within himself? This must above all be thought of, this, as the rock: The natural Son of God is our Saviour. Mat. 16. What shall the gates of hell do against him? The use of this is, first, to consider his infinite love, that hath not abhorred the Virgin's womb, that hath made our flesh and blood a substantial part of his person. If great men vouchsafe but to be free of some worshipful Company, if they condescend to be heads of some Corporation, it is held a great matter: but suppose there were a great kindred of poor jacke straws which had rebelled against the King; should the Prince match himself with some poor maid of the tribe, that so he might pacify the King toward them, here were grace, such as no report of story could second. The King of heaven hath, when we were all poor rebels, matched himself with our flesh and blood, by covenant of personal cohabitation with it, never to be dissolved.  
Secondly, we must hence see what reason we have to come to God with boldness. God in himself is a light, to which is no access, a consuming fire: but lo he hath made himself God-man, that looking at thy own nature thou mightest not be afraid of him. The ancient shepherds to make themselves less awful, and more lovely to their sheep, were wont to go covered with their skins: So this shepherd of our souls, that he might not be terrible unto us, maketh himself like unto us in flesh and blood. Though we feared some great man, yet were he married to our house, very near us, this circumstance would animate us not a little: think the same of thy God, married as aforesaid to thy flesh. Thirdly, as this showeth love, and encourageth; so to consider, that God is he that dwelleth in our nature, will be a ground of hope against all evils whatsoever. Naked man could not help us: thou must never 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 think whose they are, the eternal Sons of God. On this person as God fix 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 upon 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 equal is it, that we at his request should labour to be partakers of the divine nature, that is, of heavenly qualities and condition? Should the Prince having done such a thing for the poor snakes above named, entreat nothing at them but that they would live at Court with him, and partake in his glory, were it not an easy suit?  
The next thing that followeth, is that at Christ hath done and suffered all things for us; even the cursed death. We of ourselves are bankrupts, who stand indebted unto all obedience to every commandment, which is that perfect righteousness the Law requireth; who likewise are in debt to the justice of God, because we have sinned, in debt, I say, so far as to bear the cursed death. Cursed is he that continueth not in all to do it always. Now God hath put himself surety for us, he hath in our room been obedient to every commandment, if this be to be asked of us; and he hath put his body & soul twixt this cursed death and us, that so we might be discharged. If a man do this or that office for us when absent, o how kindly we take it, especially if he do it out of his mere good will unspoken to of us? But how should we take this to heart, that Christ hath, when we could not through our gracelessness once ask him, fulfilled all righteousness, which we were to fulfil? We take it as love in men, if spoken to, they will do small matters often for us. Again, he that will bear a blow in our behalf, be bound for us in great sums 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 been our surety, paid for our deliverance, not silver or gold, but his precious blood? Again, this is the sure anchor of our faith, our surety hath discharged all that can be required at us. Now a debt in justice once paid cannot again be demanded. Who then shall lay anything to our charge? it is Christ that is dead, yea risen from the dead for the justifying of us. He hath once satisfied all in the behalf of us who believe; who then shall be able to demand aught at us?  
The next thing is, that Christ alone hath done and suffered all things for us; not Saints, nor ourselves are to be saviours, but the glory of this belongeth to that Name alone: shall dust and ashes beset to help out the great God in that he goeth about? Let the Sun borrow light of candles when this may be proved. Whatsoever moveth God to save us as without himself, whatsoever effectually apply it, all is in Christ. Christ's passion the medicine, Christ's divine power the virtue which worketh all in all. True it is that faith, repentance, thankful confession are required: but first, not as causes working our salvation, but as means without which we come not to this salvation. I am sick, there is a Physician which healeth such as I am only; he would have his patients have a good persuasion of him, be thankful to him, be sorry if they rudely provoke him. Now such he with his medicines (by his art applying the same) restoreth to health. Who would say, that a man's going to the Physician, his sorrow for offending him, his thankfulness toward him, do properly cure him of his disease? every thing necessary to this or that end, is not a cause of that to which it concurreth as needful. We have need of meat and drink that we may serve God, yet meat & drink are no causes of godliness. Secondly, these things needful are begun in us, continued, perfected by Christ, the author and finisher of faith and all other graces in us. Now the Papists do in these two branches derogate from Christ his absolute saving of us. 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 will, not created in him when he is only regenerate, but remaining in his corrupted nature, to bring forth those things which are necessary to concur, that salvation may be applied. Let us therefore know that in Christ we are complete, and having such an one who is able perfectly to save us, let us not look any other way to any creature in heaven or earth. It is Christ that is dead, risen, yea that maketh intercession. If the Prince should undertake a thing, who would wish he might for his further security have some poor subject joined with him; that which is perfect is marred by adding aught unto i●. And who will say that Christ's sufferings, righteousness, effectual application are any way defective? Let us then with the Apostle care to know nothing but Christ, and him crucified. A fift wheel helpeth nothing, troubleth not a little; so it fareth with all additaments of righteousness and sufferings that are joined with Christ's, in justifying and satisfying for us.   

The fourth Principle.  
Q. But how mayest thou be made partaker of Christ and his benefits?  
A. A man of a contrite and humble spirit, by faith alone apprehending and applying Christ with all his merits unto himself, is justified before God, and sanctified.  
This Principle layeth down four things, first what is the quality of the person to be saved, in those words, a man of an humble and broken spirit. Secondly, the grace, by which as a mean he is saved, or the grace apprehending that whereby we are saved, viz. faith alone. Thirdly, the thing apprehended, Christ & his benefits. Fourthly, the fruits following upon Christ and his benefits apprehended, our justification and sanctification. For the first, observe that none whose spirit is not broken with conscience of sin, hath benefit by Christ. I came not to call the righteous, but the sinner; not such as think themselves just enough, but such as through my working in them see their sins, to call those to repentance. Come to me ye that are weary and heavy laden. God commanded that the Paschall Lamb should not be eaten but with bitter herbs; to teach us that without the salad of godly sorrow and contrition for sin, Christ savoureth not. For look as man must be hungry ere he will care for bread, and must feel himself sick before he will care for the Physician; so it is with us: if our souls feel not themselves empty of all goodness and sick of sin, they will not care for Christ, the bread of life, the Physician of distressed souls. We must labour therefore to be cast down in the sense of our misery. Were we guilty of faults for which the law of man would severely punish us, how would it go near us? for our breach of God's laws we take no care: if we have lost little things on the earth, we grieve; but to be cast out of heaven our eternal inheritance, this stingeth us not. Such is the working of sin, it is a death of the soul, which taketh away sense of sickness, as in the body, the nigher death the lesser we feel, & the more deadly the sickness the less it is perceived. Again, it doth like drunkenness take away the spiritual understanding of our miseries. A drunken man feeleth no knocks; so we, the devil having made us drunken, feel not how we are wounded.  
Secondly, observe what we must do to be saved, Believe on Christ. Such as would be cured of their stings which by serpents they had received, must look up to the serpent of brass, which God did set up: So we that will be cured of the poison which the old serpent hath conveyed into us, must look to Christ with our eye of faith. What shall we do that we may be saved? Believe, saith S. Paul. For as it is not enough that there is a Physician which hath a medicine ready for this or that grief; but the patient must go to him and take it: and as it is not enough for us being hungry, to see and know that there is bread, but we must eat it if we will have fruit by the one or other: so in Christ, we must come to him by faith, feed upon him in our hearts by unfeigned belief, before he will profit us any thing. Wherefore let us not content ourselves with the Papists faith, which confesseth that there is a Christ the Son of God, but doth not lay hold on him as their Saviour. This is an historical faith which letteth Christ hang in the air, doth not bring him to dwell in the heart. We must say with Thomas, My Lord, and my God: With Paul, Galat. 2.20. Who hath loved me, & given himself for me. For plasters must be spread on the sore, and medicines taken, before the patient can be amended. Thirdly, observe that faith only is it which as an instrument applying Christ doth save us. Not that faith goeth alone without other virtues, and care of good life; but because no other grace doth lay hold of Christ, as in whom we come to have forgiveness of sin, & life everlasting. (Love indeed claspeth Christ, yet not seeking righteousness and life by him, but cleaving to him for that which we discern him to be unto us through faith:) even as the eye in the head is not alone without other senses, yet it only seethe, and no other sense with it. Which doth let us see what a precious thing this faith is, as Peter calleth it, and why the devil doth so much labour against it, because this is it alone which tieth us unto Christ our Saviour, which holdeth him as all in all to us. Suppose one did hang over the sea, clasping a rock with his hands; he that wished his destruction, need no more them to lose the hold he had with his hands; so it is with us. Fourthly, mark what it is that faith layeth hold on to salvation, only Christ dying for us, & fulfilling all things in our behalf. This is the only object, or matter about which faith is occupied, as it is the instrument of justifying and saving of us; and in regard of this that it apprehendeth, it is said only to save us. Faith justifying doth believe the story of the Bible, the threatenings of God; yea may upon some particular word by instinct or otherwise coming to us, work a miracle: but it doth not justify, and save us, but only as it looketh to Christ, who is the righteousness and the salvation of our God; not as believing other things. As a reasonable soul in man doth bring forth sense and motion, doth concoct, expel, doth exercise, animal, sensitive, and natural functions in the body; yet it is not reasonable as it doth these things, but as it conceiveth of things simple, or otherwise discourseth: and in this respect only it is said to save us, because that it layeth hold on Christ our Saviour; so that the meaning of this, faith saveth us, is, Christ apprehended by faith doth save us. Whence Rom. 3.9. and Act. 3.9. these phrases are made aequivalent, to be justified by Christ, and by faith, to be healed by the Name of Christ, and faith in his Name. As if one should say, this pot of money maketh me a rich man; we would not think the pot made him rich, but the treasure in it. So when faith is said to save, it is not to be meant that the act of believing absolutely considered doth save us, but respectively in regard of Christ our Saviour, whom faith holdeth. Wherefore let us only hold Christ as beside whom we lack nothing fully to save us. This maketh the devil as he laboureth against faith, so he seeketh to corrupt men in resting only upon Christ. Hence he teacheth them to trust on their good prayers, serving of God, meaning works; and in the popish Church many other things, the Church treasury, the intercession of Saints, human satisfactions, indulgences, works; that thus he might bring them, while they catch at a shadow of righteousness, to let fall the true righteousness; as Aesop's dog making to the shadow of meat 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 have being in Christ; we have righteousness and life eternal. We by Adam, first stand guilty of sin: secondly, of everlasting death. Now Christ having been made a sacrifice for sin, that is, for the taking away of sin, and pacifying of God his Father, doth not only obtain forgiveness of sin for us that are his, but the grace of adoption and free donation of life everlasting. Hence it is, that as by generation and coming of Adam we partake in sin and death; so by regeneration, being set into Christ, we are made partakers of righteousness, and life from him. And look as a griffe partaketh in the sap which the stock containeth, or as a member coupled unto the head, communicateth in the sense and motion which is thence derived: so we by faith set into Christ, have his righteousness conveyed unto us, God imputing it to us as ours; and life likewise conveyed from him the fountain of it.  
Ob. But then we are saved and made righteous with another's righteousness, as if any can be made wise with another's wisdom. Answ. Christ's is not another's, but after a sort ours, when we by faith are made one with him. Secondly, how was Adam's sin made our sin? Thirdly, if the Pope be pleased, he may in his indulgences impute the sufferings & righteousness of other men, to such as never knew them; shall it then be unlawful for God to impute to us the righteousness of his Son? And it is to be noted that he saith: we are justified, that is, have in Christ forgiveness of sin; and are sanctified, that is, have the life of glory begun in us. For grace is the beginning of eternal life, according to those sayings: To such as are in Christ there is no condemnation: &, Who so believeth hath everlasting life: whom he hath justified those also he hath glorified; by faith their hearts were purified. For look as not only Adam's fact in eating the forbidden fruit was imputed to us, but his corruption which was in his nature, being the death of the soul, was also propagated to his posterity: so not only Christ's obedience to the cursed death, is reckoned as if we had borne it, but the glorious life which resteth in him as a root of it, is conveyed to us. We see then what wonderful benefits we have being in Christ. If we had faulted against some great man, we would count it no small benefit to have it released & freely forgiven us. Again, to be recovered unto bodily life out of some great dangerous sickness, is no small mercy; what blessedness then is this, to be set free from all our offences against God, and of dead men in soul, to be made alive to God?  
Secondly, if any thirst after these things, whither must they go? even to this fountain. Thirdly mark, that the pardon of sin never goeth to a man, but that cleansing of his nature and sanctifying of him goeth with it also. A counterpoison coming to the heart, poison is expelled. So Christ and Belial will not dwell together in one person.   

The fift Principle.  
Q. WHat are the ordinary or usual means for obtaining of faith?  
Answ. Faith cometh only by the preaching of the word, and increaseth daily by it: as also by the administration of the Sacraments and prayer.  
This answer layeth down two things, first, the mean or instrument both of begetting, and increasing faith, viz. the word preached. Secondly, the means which serve 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 us by the hearing of the word, and nourished by the same. Rom. 10. How can we believe without hearing? so the Gospel is the powerful instrument of God to salvation, from faith to faith, I commend you to the word which is able to build you up. For faith is the credit and assent which we give to matters: now how can we give credit to any thing we never heard of? Again, as we cannot hear what is done in France till some messenger do bring us word of it; so we cannot hear what Gods pleasure in heaven is toward us, till he dispatcheth his messengers unto us. The same word doth after increase faith in us: for if we believe an honest man so much the more, because he often goeth over, which affirmeth this or that to us; how much more must we be strengthened to hear God reiterating his testification of this or that which he formerly had spoken? Even as in the natural birth, the same blood of the mother whereof as a seed it is framed, the same I say, is after her delivery by benefit of the kernels in the breast turned into milk, wherewith the babe is nourished: so this word is both the seed which breedeth, & the sincere milk of the Gospel which feedeth faith in us. Yet we must not think that this word we preach is the principal worker of faith, for it is but an external instrument which God useth; which as it cannot work faith without God, so God will not work faith without it; It hath pleased God by the foolishness of preaching to save his: otherwise. Eph. 1. The same power which raised up jesus from the dead, is it which bringeth us to believe. If one were borne without an hand, none could set a natural hand on such a body, but the power which createth and maketh a body; so much less can any power but the Lords, create this grace in the soul which is as an hand that reacheth into heaven. The use of this, is, first to examine our faith in this point, by what means we found it wrought in our hearts, by what mean it is preserved & increased in us. If it be a true faith, the word preached did beget it, & it feeleth itself to grow in strength by mean of the same word. When as many that say they believe, they never found any use of the word to begin their faith; for they cannot remember they say, that ever since years of reason, they were without a good belief to Godward; neither do they feel any need of the word to grow by; the less they have of it, it is the better with than; such men's faith is a devilish delusion. Contrariwise, if we have come to our faith by hearing, & find that the word is effectual in us to the augmenting of it in us; in all this, it is with us as it is with true believers. Secondly, we see how needful the word preached is for us; no word, no faith; no faith, no salvation. This maketh the devil so malicious to persuade the contempt of it, or at least to bear us in hand that it is not so necessary. What, were none saved that had not Preachers? may we not read, & pray at home, and serve God without this? who are worse than many that gad after it? What can they tell thee more than thou knowest? They speak great things of it, but what dost thou feel? He knoweth that if he can keep us from attending on the Word, we shall never be brought to faith, and so never have benefit by Christ jesus. Wherefore let us come within this net; and if we be already borne to God, let us like new borne babes cry after this milk that we may grow by it. Secondly, note that by the Sacraments our faith is confirmed in us. For even as men do further secure those they deal with, by putting to their seal unto their covenants; so God, willing to give us full assurance, hath not contented himself to make a will paneld by word only, but hath written it, yea hath by oath confirmed it by the witness of his Spirit. Finally, hath put to his seal, that nothing might be wanting which might the better secure us; and all this is not to make his word more sure in itself, but to make it more sure in our persuasion. This is the use of Sacraments; for the Scripture calleth them the Covenant, signs of the Covenant, signs & seals of the righteousness of faith: and therefore signs confirming the weakness of our belief, ratifying Gods covenants with us; not distinguishing only from unbelievers (which is Anabaptistrie) nor yet instruments infusing the first grace into us; for Abraham the father of all the faithful, now being a believer, received circumcision: so Cornelius now an approved believer, was baptised; and we never find the fruit of our Baptism or the Lord's supper, till we be taught to believe. This than should teach us both to acknowledge Gods great grace toward us, that thus condescendeth to our infirmity. If a man of worth be not believed on his word, especially if he give a deed of his hand, he will snuff at it, not take it well; but our God who cannot lie, dealeth otherwise. As also we must rejoice to come unto these Sacraments: should we come to have the seal passed of some great earthly matter made over to us, how would we rejoice? shall we not be glad when we come to have the seals which assure to us pardon of all our sins, and life everlasting? Thirdly, we must hence give glory to God, in believing him without all doubtings and uncertainty, which popish religion persuadeth. If an honest man should give us his word, deed, oath, before witness should seal this or that; would we not be ashamed to be incredulous? Much more shameful it is to distrust the living God.  
Lastly mark, faith is increased by prayer, not begotten, for we cannot pray to him on whom we have not believed; it is the first fruit that faith bringeth. When babes are borne, they say they cry presently; but when by faith once the babe of the new creature is borne in us, it presently crieth, Lord help my unbelief; I believe Lord, Lord increase my faith. And as children have no more compendious way to get any thing then to beg it at their parents, no more have we then to beg at our God; who, if parents sinful give good things to their children that ask them, will much more give us his Spirit that desire it. Let us then beg increase of this and all other graces. Spare to speak, and spare to speed; open thy mouth wide, and God will fill it.   

The sixth Principle.  
Q. WHat is the estate of all men after death?  
A. All men shall arise again with their own bodies, to the last judgement; which being ended, the godly shall possess the kingdom of heaven: but unbelievers and reprobates shall be in hell, tormented with the devil & his Angels for ever.  
Having thus inclusively laid down our state by nature, and expressly handled our estate present by grace, he now unfoldeth what shall be the future estate of man in glory, or endless torment. In the answer three things are laid down as matters to be believed; first, the general resurrection of us all; secondly, the end to which we are raised, that we may come to judgement: thirdly, the things which shall follow upon judgement: viz. the execution of Christ's sentence, both touching the blessedness of the faithful, and the cursed damnation of the wicked. For the first mark this, what we are to persuade ourselves of our bodies and the bodies of all other, viz. that they shall at length be raised up. This resurrection of the body, and of every man's own proper body to himself, is a point of belief grounded in the Scripture, and power of God, which can subdue all things to itself. Yet sounder reason may make it probable: for as the seed sown doth not so corrupt that it should come to nothing, but that a new body may be engendered; so our bodies do not return to dust, that so they might vanish to nothing, but that so in their time they might through God's power fpring up into immortal, and strong bodies. And why is it not as credible to think that God can bring again all those bodies that have been, as to be persuaded that he can create new generations of bodies that never yet had being? for, that this should be, which sometime hath been, is not more marvelous than that such a thing should be, which never yet had being in the nature of things. He that should see a little portion of seed in a glass, and should see the portraiture of a perfect man, (say he had never seen the procreation of mankind) he would as hardly believe that ever such seed should become such a creature, as that dust should be raised up, had he no more seen the one then the other. But God hath spoken it, and his power can subdue all things to itself; and these two are the props of our belief in this point. Now though all shall be raised up, yet in divers manner, to divers ends; these by Christ as a head bringing salvation, those by him as a judge 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 judas he had never been.  
The use of this is comfortable to the godly, they die not to be held for ever under it, but to rise more glorious. Who doth not endure to have an old house pulled down, that may have a new built up in the room? Who taketh it grievously to lie down to sleep, that knoweth he shall rise again in the morning? Yea this is true, if we could be as sure of this our rising, as we are of the other. Answ. Why should we doubt? God hath said it, who gave being to all things out of nothing, and can much more make us this or that, being something. Again, reason doth demonstrate it as being not absurd. Finally, thou hast in thyself already the first resurrection of thy soul from death in sin, which is greater; wilt thou not then believe, that he whom thou hast found able to raise thy soul from death in sin, is able to raise up thy body likewise? And it is terrible to the wicked; it were well with them if death coming there were an end. Nay the body must rise, that as it was partaker with the soul in sinning, so it may be partaker with it in judgement.  
The second thing is the end to which all are raised, to judgement. Observe then, that every one shall come before jesus Christ the great God to judgement. Earthly Princes have their justicers riding their circuits, and in fit times judging all causes, and persons subject to judgement. So God hath his Christ, to whom he hath committed all judgement, who shall come gloriously from heaven in his time, and judge all flesh righteously. And needs it must be, for here in this life is not seen, the punishment of wickedness, nor the reward of virtue. Now if a King in his common wealth cannot justly suffer sin unpunished, nor virtue without encouragement, how much less shall the just God let the wicked carry it away for ever, & the godly unrewarded? shall not the just judge of all the world set all at right in his time? But the Scripture saith, that he that believeth shall not come into judgement, joh. 5. and that he who believeth not, is already condemned. Ans. The righteous shall not come into judgement of condemnation, but he shall appear to be formally and publicly absolved. The wicked is already judged and condemned by the word, in his conscience, Sententia judicis interlocutoria, not definitiva. The word judgeth him, his conscience condemneth him, but the definitive sentence is not solemnly pronounced. This then is to be thought on, that God will have all brought to judgement, yea he shall reckon with malefactors to the least idle word. As malefactors are brought out of darksome prisons, so shall the bodies & souls of wicked ones be drawn forth of the prisons of hell & the grave, to receive their doom. This not thought upon, men are bold to commit wickedness, as we say, the thief wots not the hemp groweth when he stealeth. Many think, let them have but this day, they will make shift good enough; but the more thou presumest, the more shalt thou be confounded; the lighter thou settest by it, thou shalt feel it the more unsupportable. We are afraid to fall into the lapse, to do any thing amiss which we are sure to answer before our betters, if we do it: how is it then that we are not afraid, to do any thing, though we must answer it before God? This is comfortable to the godly, that they have yet an appeal lying to a higher judgement then upon the earth.  
The last thing followeth, the glory of the believing, the eternal damnation of the unbelievers. When sentence is once passed in earthly affairs, forthwith there are inferior officers, which see execution accordingly: so when this great God hath passed his sentence, he hath good and evil Angels which shall be executioners unto him. First, the godly shall enter their eternal lise, and be made partakers with Christ in his glory: for, this is part of their dignity, that they should as benchers sitting with Christ, applaud his most righteous judgement on wicked ones, who have not believed, nor obeyed the Gospel; and so after a sort judge the world with Christ. Know ye not that the Saints shall judge the world? Now their eternal life is a thing we believe. I believe life everlasting; for if a man do out of his bounty give often to some servitor that hath done him the better service, a free hold to him and his heirs after him for ever, and so (if the world could be supposed to continue, and his name not to grow extinct,) an everlasting reward; how much more doth it agree with God's bounty to recompense the momentany services of his children, with giving them this everlasting inheritance, which out of his fatherly love he before worlds prepared for them? Here then is matter of joy, the best dish is to come, our life is yet hid; we live now as a tree in winter, whose life is hid at the root of it, so is ours with God in Christ, the root of us: but when the Spring of our resurrection cometh, it shall be manifested.  
Finally, mark what is the end of wicked ones, eternal damnation with the devil and his Angels. I showed in the end of the second question, how it is meet that momentany wicked ones should have everlasting punishment; for it is against an infinite and eternal majesty: & kings may justly punish with perpetual imprisonment, which a man should ever endure, could he be supposed to live always. What pain shall here be, when the pain of one tooth may be so great as seemeth unsupportable; what shall it be when every part shall be filled with such horrible grief as never entered into the heart of man? To see one devil often, is so fearful that it exanimateth those that behold it; what shall be this horror, when the soul and body shall live in one mansion with the devil and all his Angels, and be tormented by them for ever? for ever, ever while God is God, no hope of redemption. To be put by little things and miss our mark in this or that earthly hope, how doth it grieve us? but to be put by the joys of heaven, the blessed fellowship of God, his Angels, the righteous, how shall this sting us? When after-thought, of having overshot ourselves in little matters, doth go so near us, that we are in a hell for the time; what shall it be when this thought shall vex us, to think of our follies in rejecting, and not regarding eternal blessedness when it was offered us? The Lord therefore keep us from sin; it is sweet, but the sauce is sour, this last dish will mar the feast: a woeful shot will come in for us, who learn not to know God, our miserable estates, and with sorrowful hearts to fly to his mercies in jesus Christ.   
FINIS.