A golden chaine: or The description of theologie containing the order of the causes of saluation and damnation, according to Gods word. A view whereof is to be seene in the table annexed. Hereunto is adioyned the order which M. Theodore Beza vsed in comforting afflicted consciences.

2. The meaning.

THese wordes be but all one petition: which hath two parts, the latter be∣ing a declaration of the former. Lead vs not into temptation: howe is that done? by deliuering vs from euill.

Temptation] Temptation is nothing els, but the enticement of the soule or heart, either by the corruption of mans nature, or the alluremēts of the world, or the deuill, to any sinne. Iam. 1.15. God tempts no man: that is, God mooues no man to sinne.

Lead vs not] Or carrie vs not into temptation. To be led, is to be ouercome of the temptation when it preu••iles and wholly gets the victorie: so as men tempted are brought to perdition. Then the meaning is this•• When wee are mooued or entised to sinne, Lord keep vs that we bee not ouercome; and giue thou an issue with the temptation.

Quest. God is iust and cannot sinne: but if he lead men into temptation shal he not be the author of sinne? Ans. Indeed many fearing to charge God with sinne, read the words thus, Suffer vs not to be ledde. But the text is very plaine, Lead, or carrie vs not. And the scriptures elsewhere, vse the like phrases of god.

Exod. 7.3. God is said to harden Pharaohs heart. 2. Sam. 24. 1. The Lord moo∣ued Dauid to number the people. 2. Thess. 2.11. God sent strong delusions that men might beleeue lies. These and such like places haue a speciall meaning, thus to be gathered. There is no action of man, or of the deuill, absolutely euill: but although in some respects it be euill, yet in some other it is good: for wee are not to thinke that as there is a maine or absolute good, so also there is a maine or absolute euill. Thus then, temptation being an action, it is not in euery re∣spect euill: but in some good, in some euill. And so farre forth as it is good, the Lord workes it: but as it is euill, he doth not worke it, but willingly permits it to be done by man and Satan.

• 1. And there be foure respects in which God may be a worker in tempta∣tions and yet be free from sinne. I. First, he tempteth by offering occasions & obiects to trie whether a man will sinne or not. A master suspecting his ser∣uant, which in word professeth fidelitie, laies a purse of money in his way, to trie if he will steale it: which if he steale, he hath found by watching him, a se∣cret thiefe; and so hath laid him open for deceiuing any more. Nowe, this try∣ing of him is no sinne, though he sinne in stealing. In the same manner temp∣teth God his owne seruants, to prooue and trie them. Deut. ••3.3. Thou shalt not harken vnto the wordes of the prophet or dreamer of dreames: for the Lord thy God prooueth you to knowe whether ye loue the Lord your God with all your heart.
• 2. Secondly, God leades into temptation by withdrawing his grace. Nei∣ther can this be a sinne in God: because he is bound to no man to giue him grace. And here is a difference between the tempting of God and Satan. God holds backe grace when he tempts, the deuill suggests euill motions.
• 3. Euery action so farre forth as it is an action is good, and of God. Act. 17. 28. In him we liue, mooue, and haue our being. Therfore god is a worker in temp∣tations, so farre forth as they are actions. One man kils another: the very moo∣uing of the bodie in the doing of this villanie is of God: but the wickednes of the actiō is from man, and the deuil. A man rides vpon a lame horse, and stirs him: the rider is the cause of the motion, but the horse himselfe of the halting in the motion. So God is authour of the action, but not of the euill of the action.
• 4. The fourth way is in regard of the end. God tempts his seruants onely to correct and humble them for their sinnes, and to trie howe they will abide the crosse, and to mooue them the more to loue him. Deut. 8.2. God afflictes the children of Israel, to trie them whether they would keepe his commandements. 2. Chr. 31.31. He trieth Ezechias to see what was in his heart. The deuils ende in tempting, is onely to bring the partie to destruction. Thus we neede not feare to say, that God in some respects doth tempt his owne seruants.

Deliuer vs from euill] That is, free vs from the power of the flesh, the deuil, and the world. Some take euill in this place onely for the deuill, but wee may take it more largely for all spirituall enemies. 1. Ioh. 5.19. The whole world lieth in euill. vz. Vnder the power of sinne and Satan. These words (as I haue said) are a proofe and explanation of the former: for when a man is deliuered from euill, he is not led into temptation: the cause being taken away, the effect cea∣seth.