A godly learned exposition, together with apt and profitable notes on the Lords prayer written by the late reuerend orthodoxe diuine, and faithfull seruant of Iesus Christ, Samuel Page ... ; published since his death, by Nathaniel Snape, of Grayes Inne, Esquire.

LVC. 11.4.

And leade vs not into temptation, but deliuer vs from euill.

THis Petition is commonly by our late Writers, called the sixt and last Petition of the Lords pray∣er. But the Fathers heretofore haue diuided it into two, making seauen petitions, whom I follow.

These foure last petitions are chained together, with a coniunction copulatiue.

Giue vs our daily bread, that we may liue, and for∣giue vs all our sinnes past and present, that we may bee reconciled to thee.

And leade vs not into temptation, that we may liue in all godlinesse and honesty hereafter. But deliuer vs from the euill one, that is, from Sathan, that hee may haue no power to corrupt our vnderstandings, or affe∣ctions.

This coniunction is doctrinall.

1 It teacheth that wee haue no warrant to pray to God for the necessaries of life, except our desire bee to liue well: for why should we desire life of God, but that we may liue to good workes, which God hath ordained for vs, that we should walke in them.

2 To liue in our sinnes vnrepented of vs, vnpardo∣ned of God, is to liue most vnhappily, therefore the for∣mer petition is to reconcile vs to God for all things past amisse, and these following petitions serue for preuenti∣ons of offences to come. O let me liue, and I will praise thy name. Sinne no more, said Christ, lest some greater e∣uill fall vpon thee.

* 1.1In the storie of the poore widow that was much in∣debted, whom the creditor threatned to take her two sonnes for bondmen, in satisfaction of the debt; when she made her moane to Elisha that he would take com∣passion of her: Elisha demanded what she had in the house, she answered, nothing but a pot of oyle; he wil∣led her to borrow many empty vessels, and she did so, and poured out of her pot, and filled them all, then said the Prophet,* 1.2 Goe and sell the oyle, pay the debt, and liue thou and thy children of the rest.

In this miracle of Gods mercy, our sinnes bee our debts, iustice is the creditor which exacteth satisfaction, the oyle that must pay the debt, is the grace of God which bringeth saluation to all men. My grace (saith Christ to Paul) is sufficient for thee. Sufficient it is to pay the debt of all our sinnes past: sufficient for vs to liue on in the time to come: for this oyle we pray in these petitions; forgiue vs our sinnes, demandeth so much as will pay the debt; and leade vs not into temptation, de∣sireth enough to maintaine vs for the time to come, that we may not runne againe vpon the score in a new recko∣ning.

These two cares must not be parted, Christ hath put them together, Ecce sanus factus es, then followeth, No∣li amplius peccare.

For without this, nothing that we heare from God, nothing that we aske of God, speedeth with him or vs: for Dauid saith,

If I regard wickednesse in my heart, Dominus nom ex audit, we must not be like dogs and swine, returning, &c.* 1.3

We must, as Saint Peter aduiseth, consider that the time past of our life may suffice vs to haue wrought the will of the Gentiles, when wee walked in lasciuiousnesse,* 1.4 lusts, excesse of wine, reuellings, banquettings, &c.

There must be a forsaking of sinne, before there can be a partaking of mercy, as Salomon saith,* 1.5 who so confes∣seth and forsaketh sinnes, shall haue mercy.

There be two things which doe endanger vs.

1 A naturall propension in vs to sinne, which maketh vs like tinder, apt to take fire from a little sparke; con∣ceiued and borne in sinne and iniquity.

2 There is in temptation, a deceitfull appearance of good, that tendreth to vs a sensuall delight, which flesh and bloud doe soone relish and tast.

This petition doth put off both these, when we de∣sire the preuenting grace of God to sanctifie our vnder∣standing and affections, so that temptation may not fa∣sten vpon vs.

The coherence and scope of this petition thus clea∣red, let vs proceed in this order.

1 To enquire what temptation is.

2 How God leadeth into it, against which we pray.

3 What duties are here required to be done of vs that make this petition.

1 What temptation we pray against.

There is a temptation whereof often mention is made

in Scripture, whereby God doth make tryall of the wisedome, faith, hope and loue of his children, of their patience, and other vertues, both to make them better acquainted with themselues, and to make vse of their good example abroad, for confirming such as are in the Church, and for recouering such as are departed from the Church, and for bringing in such as are without the Church.

This is a fanne by which God doth diuide the chaffe from the wheate: it is the fire which purgeth the met∣tall, and refineth it.

God euer vseth this for the good of his holy ones, this kinde of temptation, Aquin. describeth thus, it is

Probatio alicuiu••, an sciat, an passit, an velit. And let no man suppose that God vseth this temptation to informe himselfe concerning the knowledge, power, or will of his seruants, for hee knoweth all that is in man, better then the spirit that is in him, for his hands made man, and fashioned him, and his spirit searcheth all things, euen arcana dei.

* 1.6Thus was Abraham tempted, when God comman∣ded him to offer his sonne.

And it came to passe after these thinge, God did tempt Abraham.

It is noted, that the word rendred to tempt in that place, signifieth a lifting vp of a thing for a signe; which expresseth both what God did, and why he did it.

1 What he did in this tryall, he did lift vp Abraham aboue former examples of obedience and faith.

2 Why he did it, euen for a signe, that the eyes of all posteritie might be fixed vpon him▪ as a memorable president.

The author to the Hebrewes, proclaimes this a∣mongst the great examples of faith and obedience. By

faith, Abraham when he was tryed, offered vp Isaac, &c.* 1.7

So Iob was tryed, and made an example of patience, so well knowne in the Church, that Saint Iames saith, ye haue heard of the patience of Iob.* 1.8

But of this tryall no more, because that is not the temptation here meant.

This is a prouocation to euill, against which we pray, lest after God hath pardoned our former sinnes, we ei∣ther relapse into the old, or fall into new sinnes.

The word here vsed is significant, and expresseth the thing meant, very fully; for,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth an vnderta∣king of any thing by strength and fraud, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fieth both force and deceit; thence Pirates take their name. And wee pray against that malice and cunning wherewith the old Serpent assaulteth vs.

This kinde of temptation is double.

1 From without vs by Sathan, whose deceiueable∣nesse too often mis-carryes vs to euill, and therefore hee in his attempt against Christ in the wildernesse, is cal∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

2 From within vs, and that is from the corruption of nature, and that seed of euill which we deriue by se∣minall traduction from our first transgressing and faulty Parents, of which the Apostle saith, Euery man is temp∣ted when he is drawne away by his owne lust, and intised:* 1.9

In which words, the Apostle well describeth this temptation, against which we pray, for it consisteth of two parts,

1 Our concupiscence draweth vs away from the rule of Gods law, and the obedience of it, as in the first of the Angels that sinned, they were drawne away from that content that should haue established them in the liking of their high and glorious creation, by entertai∣ning

an aspiring sublimation of themselues to an equali∣ty with God: whereas the condition of their creation should haue beene a law to them, to haue reposed them on the prouidence of their maker.

So in the temptation of Euah, the Serpent began with her to question the law of the forbidden fruit, and to moue doubts concerning the equity of that law.

And euer since, our concupiscence corrupted with o∣riginall impurity, resisteth the law of God so farre, as the law against sinne doth become an occasion of sinning.

2 This concupiscence enticeth to doe euill, for so the Angels being diuerted from the content in the law of their creation, were entised to that sinne of rebellion, which lost them heauen.

And our Mother Euah seeing the fruit was faire, good to eate, and to bee desired for the knowledge of good and euill, was enticed to eate thereof.

And euer since, after we are once drawne away from God, and the obedience of his law, we are enticed by our owne concupiscence to obey the law of our mem∣bers, giuing our concupiscence leaue to neast in vs, to conceiue, and breed, and bring forth, and hatch sinne.

Against both these we pray, that we may neither bee carried away from the obedience that wee owe to the law of God, nor caused to affect or doe those things which are contrary to this holy law, the rule of our life:

* 1.102 How we say to God, Ne nos inducas.

Some obiect, what need this petition, when S. Iames saith, let no man say when he is tempted, I am tempted of God,* 1.11 for God cannot be tempted with euill, neither temp∣teth he any man.

* 1.12To tempt▪ there as the scope of the place doth de∣clare, is to draw from God, and to entise to doe euill, for

so the Apostle doth expresse himselfe, and in that sense God doth tempt no man, for he that

Would haue all men to be saued, and come to the know∣ledge of his truth, cannot be suspected of vnfaithfulnesse to his creature, to betray him to his ruine, for he is cal∣led a faithfull Creator: but as Saint Cyprian saith.

Dat potestatem aduersum nos,

1 Vel ad poenam cum delinquimus

2 Vel ad gloriam cum probamur.

Both these wayes God tryeth vs, sometime by with∣drawing his grace from vs, and leauing of vs to our selues, that we may know by our yeelding to the temp∣tations of Sathan, how weake wee are in our owne strength, that we may not presume vpon our selues, but depend wholly vpon him, for he is our rocke and strong hold.

Sometime by expressing vs with sundry tryals of our faith, to see if any thing will support vs from the loue that we beare to God.

Against this we pray not wholy,* 1.13 for the Apostle doth bid vs to count it exceeding ioy when ye fall into diuers temptations, this is probatio fidei. Dauid beg∣geth this of God, proue me O Lord, and try me: Saint Augustine, Hic vre, hic seca: this is euer meant to Gods glory and for our good, we deprecate it not wholly: we pray against the first of these, which is Gods leading vs into temptation, ad poenam cùm delinquimus: for this is Gods act for the punishment of some former, to leaue vs to Sathans power for a time.

3 Desertio in poena.

So Iob was by God led into temptation, when God gaue Sathan leaue to vexe him with many afflictions, wherein God did so hide and conceale his protection, that the faith and patience of Iob were staggered, and

suffered a very hard assault.

And in like manner was Ieremiah led into temptati∣on, when his passion brake forth into some extremities.

And Saint Paul knew that it was God who led him into that great temptation, when the Angell of Sathan buffeted him, and hee therefore did thrice beseech the Lord that he might depart from him: this was one of Gods desertions, wherein hee left his faithfull seruants for a time, of which himselfe speaketh by his holy Prophet.

* 1.14For a moment in mine anger, I hid my face from thee, for a little season.

During the fit, the seruants of God wanting the light of this countenance of God, discouer great weakenesse, as you haue heard in the former examples, and it will better appeare if you heare themselues vtter their own passions.

Dauid felt this desertion strongly, when he complai∣ned,

* 1.15Will the Lord cast off for euer, and will he be fauoura∣ble no more?

* 1.16Is his mercy cleane gone for euer, doth his promise faile for euermore?

* 1.17Hath God forgotten to be gratious, hath he in anger shut vp his tender mercies?

Here Gods desertion led Dauid into temptation.

This kinde of desertion in punishment, the Sonne of God himselfe felt on the Crosse, which brake forth into that bitter complaint, when he said,

* 1.18My God, my God, why hast thou forsaken mee? Here was no doubt of the loue of God, but here the plaintiue smarted, and in the anguish of his paine, complained of what he suffered, being for the time, engulfed in affli∣ctions.

This was Gedeons case, the Angell of the Lord said to him, The Lord is with thee, he replyed, O my Lord,* 1.19 if the Lord be with vs, why then is all this befallen vs? where be all his miracles which our Fathers told vs of; saying, Did not the Lord bring vs out of Egypt, but now the Lord hath forsaken vs, and deliuered vs into the hands of the Midianites.

Many of Gods faithfull seruants finde and feele in themselues a decay of faith, an vnwillingnesse and vna∣blenesse to pray, a feare and almost a despaire of the pre∣sence and fauour of God, a quenching of the spirit in them.

Some are so farre gone in this desertion, as to appre∣hend the disfauour of God so deepely, as to see no way out of it for the time, and therefore they iudge them∣selues vnworthy to liue any longer, and are tempted by Sathan to destroy themselues.

Some are left in their sinnes, as Dauid and Peter were, and many of Gods Saints, who doe many things a∣misse.

All these cases are full of danger, and require of vs to be importunate suiters to our God for his fauour, that hee would not leade vs into any of these temptations: that he would not be a looker on, or stand farre off when we are thus assaulted: that he would not keepe in the in∣fluence of his grace, from working effectually in vs first, ne veniant, secondly, ne vincant.

And here for comfort of the faithfull in these kinde of temptations, we are taught,

1 That there is danger in these temptations, but God hath in mercy directed vs where to seek helpe, & reme∣dy, euen from our father which is in heauen, and hee that biddeth vs aske his helpe, hath promised to giue to them that aske, and to open to them that knocke at the

gates of his mercy; therefore Christ biddeth vs pray ne nos inducas.

2 That it is God that leadeth his seruants into these temptations, from whence we may comfortably con∣clude.

1 That they shall not preuaile totally and finally a∣gainst vs: for God will suffer no man to be tempted be∣yond his strength, but will giue issue to the temptation, though they doe not sodainly finde the way out of them, and though they presse, and oppresse vs for the time with great violence, for his compassions faile not.

2 That he which taught vs this prayer, the sonne of God was man, and himselfe indured temptation, and was in all things tempted like to vs, and ouercame these temptations for vs.

3 That Christ our Sauiour doth assist vs in our temptations with his prayers to the Father, as he said to Peter: But I haue prayed for thee, that thy faith may not faile.

4 That God in these spirituall and temporall deser∣tions doth giue vs grace for grace, that if he hide him∣selfe from vs, by with-holding one necessary grace, the want whereof doth disquiet vs, and put vs in feare, yet he gratiously supplieth vs otherwise, with some other fa∣uour, wherein he secretly signifieth to vs that he hath not quite forsaken vs.

So when Dauid by the treasonable insurrection of his sonne, saw a curtaine drawne betweene him and the face of his God, yet God in fauour gaue him an humble and patient heart, to cast himselfe at his foote, and to tarry in expectation of his will.

* 1.20If the Lord thus say, I haue no delight in thee, behold here I am, let him doe to mee as seemeth good in his eyes:

Though he giue not the grace of taking away from

vs the Angell of Sathan that buffereth vs as he did Paul: he saith, my grace is sufficient for thee, he armeth vs with such fortification and munition, as shall safeguard vs from Sathans victory.

Or if he giueth not the grace of remoue of our temp∣tations from vs, in stead thereof, hee remoueth vs in grace and good fauour from them. The righteous is ta∣ken away from the euill to come: so to Iosiah. Behold,* 1.21 I will gather thee to thy fathers in peace, and thine eyes shall not see the euill that I will bring vpon this place.

Or if he take away from vs the sense of his loue, and feeling of the comforts of his spirit, in stead thereof, hee giueth vs an holy desire and longing after him, which the Apostle calleth sighes and groanes which cannot bee exprest, as in Dauid, I cryed vnto God with my voyce,* 1.22 euen vnto God with my voyce, and hee gaue eare vnto me.

2 In the day of my trouble I sought the Lord, my soare ••••nne in the night, and ceased not, my soule refused to be comforted.

Reade on, and you shall find that God did not leaue him comfortlesse, but when hee could not feele the fa∣uour of God, he found the grace of prayer, and percei∣ued that God heard him.

By this that hath beene said, it is plaine, how God leadeth into temptation, and that it is a malitious slan∣der that is put vpon the Protestants by the shauelings of Rome, that we maintaine God to bee the authour and suggestor of sinne.

Campian in his paradoxes of the Protestants,* 1.23 chargeth Master Caluin with this, and shamelesly citeth a chap∣ter in his institutions, which beareth this title, and ma∣keth it good by learned proofes.

Deumita impiorum opera vti & animos flectere ad

exequenda sua iudicia vt purus ipse ab omni labe maneat.

Wherein he maintaineth, that no euill is or can bee done against the will of God; for where were his pro∣uidence, if any thing could be done whether he will or no? so that there is not a bare permission of God, but there is the hand of action in all euils; for seeing in him, all liue, moue and haue their being, there can be nothing done but by his power.

And Thomas of Aquine hath put a difference be∣tweene these two, Actio & Actionis vitium: wee cannot exclude the will and power of God, from the action, we cannot include his approbation of the euill in the acti∣on.

Yet Maldonate the Iesuite, vpon this petition, deman∣deth, quomodo nos deus in tentationem inducitur, he an∣swereth, facilè Caluinistae respondent; quia nos ad peccan∣dum impellit, he addeth, facile est hareticum esse.

We reply facile est mendacem esse; Master Caluins booke is in many hands, and they that will reade him vpon this point, shall conuince his accusers of malitious calumniation, and shall finde the truth of God cleerely, and learnedly, and vnanswerably maintained against all contradiction and strife of tongues.

3 What duties are required of those that moue God in this petition.

1 We are admonished to know the danger that we are in of being tempted to euill.

2 Of Gods iustice in leauing many in their tempta∣tions for their punishment.

3 Of our easinesse in yeelding, of our impotencie in resisting temptations.

4 Of the necessitie of faith to apprehend the remedy of this temptation.

5 Of the vse and application of this remedy.

1 The danger.

The danger, as you haue heard, is double.

1 From within vs by our concupiscence.

2 From without vs by Sathan.

1 The danger from within vs is by the Apo∣stle Saint Iames well set forth,* 1.24 Euery man is tempted when he is drawne away by his owne concupiscence, and in∣ticed.

Against this the Apostle instructeth vs.

Dearely beloued, I beseech you as pilgrims and stran∣gers, abstaine from fleshly lusts,* 1.25 which warre against the soule. The way to put them off at the first breeding of them, is to meete with them in their conception, and to kill them vpon the neast, according to the old rule, prin∣cipijs obstat,* 1.26 If ye through the spirit doe mortifie the deedes of the body, ye shall liue. But then sinne is growne to a full stature when it commeth to deeds of the body, yet euen then not inuincible.

But it is not safe suffering of lust to hatch her yong∣lings, and to send them abroad in deeds of the body, it is a surer way to begin sooner.

Blessed shall hee be that taketh and dasheth the little ones against the stones: for it is a true rule,* 1.27 that primi motus ad peccata sunt peccata.

We kill whole neasts of yong vermine, not for any hurt that they haue done yet, but because they are ex genere noxio, they are inuisam genus: so must we breake the egges of concupiscence, for as the Prophet saith, Out of the Serpents roote, shall come forth a Cockatrice,* 1.28 and his fruit shall be a fiery flying Serpent.

Therefore the surest way is to lay our Axe to this roote. And let no man excuse himselfe of being ouer∣taken with a temptation, for it is a mans owne fault, and not his excuse, if he be so miscarried, for this I dare say,

The vnregenerate man by the light of the law written in his heart by the finger of God, hath vnderstanding to distinguish betweene good and euill, and though hu∣mane appetite doe approue euill, yet humane reason doth defie it. Therefore to the naturall man I say.

If he desire to leade a morall and ciuill life in the socie∣ty of men, let him rather be directed by his reason, then his appetite, and let reason doubt of all the faire tenders of appetite, and proue all things, and hold onely what is good.

In the regenerate man, there is the spirit of God, and the will of man, these the Apostle saith, are contrary the one to the other, for the flesh, that is, the will of man, lusteth against the spirit, so that except by this spirit we mortifie those lusts, we shall suffer sinne to raigne in our mortall bodies, to our obedience of it in the lusts there∣of.

But hee that desireth to leade a christian and a holy life,* 1.29 is admonished, omnicustodia custodire cor suum, and when his owne corruption is kindling a fire in him, to giue way to the spirit of God to blow it out: for the spi∣rit of God is not either idle or impotent in the children of God to resist concupiscence if we doe hearken to it, and imbrace the good motions thereof.

Here is the safety of a christian in this spirituall com∣bat, for if we incline to the better part, and rather suffer our selues to be led and guided by the spirit of God, then by our owne spirits; temptation to euill is soon put off, and wee ouercome euill with goodnesse, therefore our rest must be that of Ioseph.

How shall I doe this great euill, and so sinne against God? If there be a voyce before vs, wasting vs to euill, God hath told vs,* 1.30 Thine eare shall heare a word behinde thee, this is the way, walke ye in it, when ye turne to the

right hand, and when ye turne to the left.

If the naturall man cannot doe euill against his owne reason, but that will rise vp against it to resist it, surely the regenerate man cannot doe euill against the consci∣ence, and the secret checke of the spirit of God, but hee shall be sure to heare of it.

This is a worke of grace in the faithfull seruants of God, that they take timely notice of these spawning lusts, and muster the graces of the spirit of God, and ar∣ray them against their first appearing, calling for helpe from him that is mighty, in this petition: Leade vs not into temptation.

2 Our second danger is from without vs by Sathan, who goeth about sometimes, as to Euah, with an apple of temptation, like a subtle Serpent, sometimes with fire and tempests, and instruments of violence, as to Iob.

In Iobs story wee finde how he comes into the pre∣sence of God, how he seeketh for leaue to afflict, and how he spareth not the vttermost of malice, so farre as his power and leaue extendeth.

In Saint Peters story wee see how he desireth to sift and winnow him.

In Saint Pauls storie, we reade how the angell of Sa∣than buffeted him.

But especially in Christs storie, we behold him in his full strength, forty dayes and forty nights, tempting him in the wildernesse.

In all these, God himselfe had an hand; for hauing furnished our first Parents with all graces belonging to a complete creation, he gaue them an vncontrolled free∣will to doe good or euill, and left them to Sathan to proue them.

In Iobs storie it is plaine, that he hindred Sathan to tempt the wisedome, holinesse, and patience of Iob:

In Saint Peters story, Christ said that Sathan desired to sift him, and Christ gaue him leaue so to doe.

And of Saint Paul it is expresly profest by himselfe, There was giuen to me a thorne in the flesh,* 1.31 the messenger of Sathan to buffet me.

And Christ himselfe was led by the spirit of God to his temptation.

* 1.32Therefore our duty is taught by the Apostle, whom resist, stedfast in the faith.

* 1.33Lest Sathan should get an aduantage of vs, for we are not ignorant of his deuices.

It is comfort to vs that the Apostle doth intimate, that Sathan may be resisted.

Therefore it is our owne fault if Sathan doe preuaile against vs, seeing there is in vs a power to resist him.

This power, though it be not of our selues, yet it is within our selues in that seed remaining in vs, which is the grace of election, of which Saint Iohn speaketh, and he that is with vs, is greater then he that is against vs: for though our enemy be called Legion, because there are many, our Elohim, our one Gods three and one, is able to tread Sathan vnder our feete quickly.

* 1.34Submit your selues therefore to God, resist the deuill, and he will flye from you.

True it is of him, Non tam fortis est fortitudine suâ, quam infirmitate nostrâ.

Let vs therefore stoope as low as we can to him that made vs, our faithfull Creator, custos hominum is his name, but let vs rise vp against Sathan to resist him. Christ gaue vs example, for when he by the word and spirit of God resisted him, at last he droue him away for a season, sent away with an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; So when he came af∣ter closely conueying himselfe in the semblance of loue, and speaking in the mouth of Peter, disswading the

passion of Christ, yet he discouered him there, and sent him packing with another 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And thus must we doe, if we will auoid his temptati∣ons, remembring how Euah lost her innocency, and Pa∣radise with it, because she endured the treatie with Sa∣than, and stood out the disputation with him.

But thou man of God, flye those things.

Fly to this petition, and aske of God that he would not leade thee into temptation, but that he would giue thee both wisedome to discouer it, and grace to dislike it, and strength to resist it.

Sathans darts are fiery, and strongly shot, and cun∣ningly aymed, the seruants of God haue much adoe to quench them.

When Sathan had suggested to Dauid to number the people, he propounded the matter to Ioab, Ioab discer∣ned the temptation, and disswaded it, saying to Dauid,* 1.35 Why doth my Lord the King delight in this thing? But Sathan had moued Dauid to this, and his temptation had taken so deepe an impression in him, that he would not hearken to good counsaile.

So though Peter had warning of him by Christ, tel∣ling him how Sathan desired to sift him, telling him that that night he would attempt it, and that he would yeeld: though he had engaged himselfe by solemne protestati∣on against it, though the temptation was to deny his Master, and that thrice, which seemed to Peter a thing impossible to be wrought in him, yet because he resisted not Sathan in the very act of temptation, Sathan pre∣uailed, and Peter was foiled, and till his fall, he remem∣bred not the words of Iesus, then he did, and rose vp a∣gainst Sathan, and rained so many teares from his eyes, which in Saint Augustine are called sanguis vulnerati cordis: that with those penitentiall waters hee both

purged his defiled soule from the sinne that he had com∣mitted, and he quenched the fiery darts of Sathan, who had polluted him.

This resistance must be constant, for Sathan is called Beelzebub, the god of flyes: flyes if they be beaten off, will come on againe, so will Sathan, for if he be driuen off from vs once, he will not so giue vs ouer, but as Balak brought Balaam from place to place, to try if any where he would curse Israel, so will Sathan doe, leaue no place, no time free from his assaults to doe mischiefe.

2 We finde that God doth sometimes in his iustice leaue men a while in temptation for their punishment.

* 1.36Saint Augustine, Multi precando ita dicunt, ne pati∣aris nos induci in tentationem, exponentes quomodo di∣ctum est ne inducas, non enim per seipsum inducit deus, sed induci patitur eum quem sine auxilio deseruerit, ordi∣ne occultissimo & meritis.

The duty required of vs here, is double.

1 That we take care, not to prouoke God by our sinnes to this desertion of vs.

Sometimes when God discerneth vs negligent in our duties of piety, cooling in our zeale or charity, swelling in presumption of his fauour, ouer-ioyed with prospe∣rity, better fed then taught, boasting of our knowledge, ouer-weening our strength of grace, restie in idlenesse, or any other way ouergrowne with selfe-loue, he sends the Angell of Sathan to cuffe and buffet vs, till wee know him and our selues better.

Was not Dauid sicke of prosperity, when God left him to Sathan to tempt him to adultery, was hee not sicke of honour, when he would needs haue his people numbred, that hee might know how great a King hee was?

Was not Ezechiah sicke of peace, when hee shewed

his treasure to a strange Ambassador?

Was not Peter sicke of his faith, when he durst cha∣lenge Sathan to a duell in the protestation of his true loyalty to his Master?

Therefore God left them for a time to temptation, and taught vs, that to fall off from God neuer so little, putteth vs into the danger of Sathan, therefore tempt not God by sinne, lest he leade thee into temptation.

2 We are taught our seuerall duties to God, to our selues, and to our brethren, from the consideration of this diuine iustice.

1 To God, that we must not thinke much when any such tryall by temptation come vpon vs, to murmure and repine at him, or to resist his right hand: for hee doth this in his iustice to punish our former sinnes, or by way of preuention, to keepe vs from sinnes to come, or for our tryall of faith, to establish vs the more in his grace, and to make vse of our example: therefore let vs rest vpon this, it is the Lord,* 1.37 let him doe with mee as it pleaseth him.

If he say, I haue no delight in thee, loe here I am, &c.* 1.38 good is the word of the Lord.

2 To our selues, if wee feele temptations both com∣ming thicker, and lying heauier, and smarting more sharpely vpon vs then before, let vs consider this to bee done in the equall iustice of God, whose iudgements are saepe occulta, but nunquam iniusta.

And remember that of Saint Paul,* 1.39 All things worke together for the good of them that loue God: and Saint Augustine,* 1.40 Sine tentatione probatus esse nullus po∣test.

This is the Lords fire, and though it burne and scorch, it preuaileth not but vpon our drosse, the gold is safe.

It is the Lords fanne, it preuaileth onely against the chaffe, the good wheate is the purer for it, and the fitter for the garner.

3 To our brethren, when we see them shaken with a temptation, and struggling with sinne, wrastling with Sathan, and almost foiled: let vs not iudge them forsa∣ken of the Lord, but visited in his iustice for their good, and you that are spirituall, restore such a one with the spirit of meekenesse, considering your selues, lest you al∣so be tempted.

Ply them with all spirituall consolations, euen those especially wherewith God hath in like tryals comforted you, and expect their happy comming forth of the fur∣nace of this probation with victory.

Pray for them with your selues, Leade not vs O Lord into temptation, let not the enemy preuaile against vs. This charity runnes in euery veyne of this prayer, no petition is without it, and euery petitioner must bee as hearty and zealous in the cause of his brethren, as for himselfe, for we are members one of another, and the law commandeth to loue our neighbour as our selfe.

3 We must consider our facility in yeelding, our im∣potency in resisting temptations.

It is Saint Cyprians note vpon this petition,

Quando hoc rogamus, admonemur infirmitatis & im∣becillitatis nostrae, neque se insolenter extollat neque sibi su∣perbe atque arroganter aliquid assumat: neque aut con∣fessionis aut passionis gloriam suam ducat.

In temptations, the faithfull are hardly distinguished from the reprobate, which makes many of Gods belo∣ued seruants doubt whether they be in the state of grace or no.

Yea, the elect of God haue commonly a deepe impres∣sion both of the conscience of their sinne, and of the

sense of Gods wrath, and of feare, and of the vengeance to come.

1 Therefore our duty in this case is to renounce our selues vtterly, and to lay downe all confidence of our owne strength, for by his owne strength, none can pre∣uaile.

Wherefore I abhorre my selfe, and repent in dust and ashes: this will cast vs vpon the mercy of God,* 1.41 and put vs vnder the shadow of his wings.

2 In regard of our infirmity to resist temptations, our duty is as much as wee can to decline the battaile, which is here desired: for Christ hath not taught vs to petition God, to assist vs in temptation, or to deliuer vs out of it, but rather to keepe vs altogether from it.

Leade vs not into temptation.

For he knowes whereof we are made.

Neuer did any of the Saints of God come off so faire from temptations, but that they had some very deepe wound, and the scarre of it remained after the healing.

Adam and Salomon had their fals, and the scarre re∣maining is, that to this day many are vnsatisfied concer∣ning their saluation, and though there be no iust cause of such doubt, yet it may passe for a punishment, that their fall well deserued.

Noah and Lot had their drunken fits, and the holy story hath recorded them; Iosephus. Dauid carries that blemish vpon record, and his praise hath that excepti∣on, saue onely in the matter of Vriah the Hittite.

Iob and Ieremie haue their passions and pangs of im∣patience registred.

The pusillanimity of the Apostles, the speciall incre∣dulitie of Thomas, the renegation of Peter, and his ob∣lique treading reproued by Saint Paul: all these are ble∣mishes in their stories, and trophies in Sathans. There∣fore

O Lord leade vs not into temptation.

4 We must consider the necessitie of faith, to appre∣hend this fauour.

He that prayes leade vs not, must beleeue that,

1 We cannot be led by any opposite arme against his protection, it cannot be done without him.

2 That he is able to diuert all temptations from vs, vt ne in ficiant, if hee please, vt ne interficiant, if they doe their worst.

1 It is Cyprians note, qua in parte ostenditur nihil contra aduersarium posse nos, nisi Deus ante permiserit. He teacheth vs the duty arising hence, vt omnis timor noster atque deuotio ad deum conuertatur. There is no∣thing to be feared in a subordinate power, if we keepe the supreame to friend; who regards the frownes of any subiect power, vpon whom the face of his Soueraigne shines cleare: from whence all inferiour greatnesse doth borrow light.

Who knowes not that the power of Sathan is all bor∣rowed and limited,, therefore no cause of feare from him if we cleaue to the rocke of our defence, who is the holy one of Israel.

2 Seeing he in whom we trust, can diuert temptati∣ons from vs, we haue warning whither to goe to pre∣uent them, and this petition in our mouth, from a fer∣uent spirit, is the charme that putteth them off, with this we goe so defenced against them, that Iosephs Mi∣stresse may solicite, day by day, her vnchast suit for his vnhonest welcome of her vnlawfull desires, and loose all her labour.

5 Concerning the right vse and application of this remedie.

Seeing we finde temptation so dangerous, and our God so iust to punish by it, our selues so apt to yeeld to

it, so weake to resist it, seeing wee know where we may haue helpe, I conclude this point:

Let euery one that desireth to escape this danger, and who would not fall in the tryall of his faith, labour to auoid temptations all that we can, and to pray continu∣ally against them, that we may haue Gods preuenting grace to keepe vs out of them, his subuecting grace to assist vs in them, his filiall grace, deliuering vs alwayes from them.

To this purpose let vs take a learned fathers good counsaile. Semper inueniat te inimicus occupatum: pray continually, in all things, giue thankes, be hearing, or reading, or meditating on thy duty to God and thy neighbour, remembring and confessing thy sinnes, de∣ploring them, deprecating Gods wrath, striuing against thine owne corruptions, indeuouring to amend thy life, labouring alwayes to haue a good conscience before God and men, walking with God.

It is Saint Augustines note vpon this petition.

Cum sancti petant ne nos inferas in tentationem,* 1.42 quid aliud petunt? nisi vt in sanctitate perseuerent? aske of God wisedome from aboue, to discerne temptations, strength to resist them, faith to ouercome them.

And for those instruments of Sathan that tempt thee to euill, know the voyce of Sathan speaking in them, as Christ did when Peter tempted him, and say vnto them as Ahab did Eliah, haue I found thee, O mine ene∣my?

If any tempt thee to wantonnesse, to drunkennesse, to breach of the Sabbath, to contention, enflaming thee against thy neighbour: say as Rhode did in the acts of the Apostles, It is Peters voyce, it is the voyce of Sa∣than, Nec vox hominem sonat, and put him off with an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Let no Pelagian, selfe-opiniond, betray thee that thou shouldest thinke, nulla dei gratia adi••tos omnia peccata posse vitare.

There be two great dangers that we are yet subiect to after God hath in mercy forgiuen all our trespasses past.

1 Falling into new sinnes, for if Sathan cannot pre∣uaile against vs in one temptation, hee will assault vs in another; it is said of him, that he hath Nomina mille, Mil∣le nocendi artes: as Dauid, though we neuer reade him againe tempted either to adultery or murther, yet hee was led into a new temptation, to number the people.

And Peter though he neuer faulted more in denying his Master, yet Saint Paul tooke him in the manner, for not walking pede recto.

For our originall corruption hath in it the seed of all kinde of sinnes, and many baites being at once in sight, it is an hard escape to quite them all.

2 The other danger is of relapse, for after repentance and pardon obtained, we may fall againe into the same sinne, with much more danger then before, especially such sinnes as custome hath assiduated: as a common lyar, a common swearer, a common drunkard, a com∣mon breaker of the Sabbath.

How can we say that any of these sinners that liue in the daily practise of these sinnes, doe repent them, or how dare they say, Leade vs not into temptation, when they loue the workes they doe so well, as not to part with them.

Relapses haue so small comfort in holy Scripture, as it is obserued by some learned, that there is not one exam∣ple of Scripture in either testament of grace, after re∣lapse, whereupon some of the ancient Fathers haue gone too farre in denying possibility of grace, after recidiua∣tion. I dare not goe so farre: it is breaking of a bruised

reede. Master Perkins in his booke of the nature and practise of repentance, doth say,

We finde no example in Scripture of recouery after relapse, yet in his booke of the conflicts of Sathan with a Christian, nameth two examples, one of Abraham, who twice said that Sarah was his sister: and of Ioseph, who twice sware by the life of Pharaoh.

He also chargeth Dauid with more adulteries also in maintaining many wiues. But as in the body, so in the soule, relapses are full of danger.

Notes

• * 1.1

  2 Reg. 1.
• * 1.2

  verse 7.
• * 1.3

  Psal. 66.18. 2 Pet. 2.22.
• * 1.4

  1 Pet. 4.3.
• * 1.5

  Pro. 28.13.
• * 1.6

  Gen. 22 1.
• * 1.7

  Heb 11 17.
• * 1.8

  Iam 5.11.
• * 1.9

  Iames 1.14.
• * 1.10

  Obiect.
• * 1.11

  Iames 1.13.
• * 1.12

  Sol.
• * 1.13

  Iames 1.2.
• * 1.14

  Isa. 54.7.
• * 1.15

  Psal. 71.7.
• * 1.16

  8
• * 1.17

  9
• * 1.18

  Mat. 24.46.
• * 1.19

  Iudg 6.13.
• * 1.20

  2 Sam. 15.26.
• * 1.21

  Isa 57.1. 2 Reg. 22.20.
• * 1.22

  Psal. 77.1.
• * 1.23

  Rea. 8.
• * 1.24

  Iam. 1.14.
• * 1.25

  1 Pet. 2.11.
• * 1.26

  Rom 8.13.
• * 1.27

  Psal. 137.9.
• * 1.28

  Isa. 14.29.
• * 1.29

  Prou. 4.23.
• * 1.30

  Isa. 30:21.
• * 1.31

  2 Cor. 12.7.
• * 1.32

  1 Pet. 5 9.
• * 1.33

  2 Cor. 2.11.
• * 1.34

  Iam. 4. verse 7.
• * 1.35

  2 Sam. 24.3.
• * 1.36

  De serm. Dom. in Mat l. 2. c. 14
• * 1.37

  1 Sam. 3.18.
• * 1.38

  2 Sam. 15.26. Is. 39.8.
• * 1.39

  Rom. 8.28.
• * 1.40

  Aug.
• * 1.41

  Iob. 42.6.
• * 1.42

  De bona perse. c 7