Scala cœli Nineteen sermons concerning prayer. The first sixe guiding to the true doore: the residue teaching how so to knocke thereat that wee may enter. The former part containing a preparation to prayer, the latter an exposition vpon the seuerall petitions of the Lords prayer.

The sixteenth Sermon.

And lead vs not into tentation.

THIS is the Petiti∣on that concernes sinne to come: for Remission, which was the thing wee prayed for last, is referred to sinnes past, Rom. 3.25. and wee are no lesse to desire of God, that he will giue vs ability to resist sin to come; then to be gra∣cious to vs in pardoning our sins already committed: thus much wee are giuen to vnderstand, by this, that this petition is cheined to the former, with the copula∣tiue, And, as if that were not per∣fected,

without this, no more in∣deed is it, for as God lets goe his hold, so must we let go ours; and if we will haue God to remit our former sins; we must beware, that we do not willingly sin against his Maiesty afresh; but that we striue against temptations to come: For as the Psalmist speakes: If I incline to wickednes in my heart, the Lord will not heare me. Psal. 66.16. If I purpose still to continue in sin, I shall in vaine pray, Forgiue me my sinnes. But contrariwaies, hee that doth not onely confesse, but also forsake his sins, he shal haue mercy, Pro. 28.13.

If accounting it sufficient, that we haue spent the time of our life past in sinne, we shall resolue henceforth to liue, so much time as remaineth for vs in the flesh, after the will of God. 1. Pet. 4.3. Then may wee as∣sure our selues, that God will bee

merciful vnto vs; and will remem∣ber our sinnes and iniquities no more. And that which we are to performe in this behalfe, is, the se∣cond part of Remission, which is opposed, both to retention and in∣tention: that is, as we would haue God not to retaine our sins, but freely to pardon them, so our car•• must be, that sin bee more remisse in vs: for whereas in the last peti∣tion we considered a Double debt, one of Duty, another of Forfeiture, our desire was, not to haue both forgiuen, but wee desired to bee forgiuen, quia non prestitimus; non ne praestemus: because we performe it not; not that we might not at all performe it.

Howsoeuer our prayer to God is, that hee would not lay vpon vs the penalty, which wee haue run into, by not keeping his law, yet we are still bound to do our duty.

Now, whereas the Prophet saith, Hic est omnis fructus, vt auferatur peccatum, Isay. 27. Wee may not think, that sin is taken away, when God, for his part, doth remit the guilt of our sins past; for, sin con∣sists not only of an off••̄ce, or guilt but of an issue, or inclinatiō to sin: so that our care must bee, as well that wee pray, that this running issue may bee stopped, as that pu∣nishment due to vs for sins past be remitted: and to this end, both parts of repentance are required of vs: that is, Sorrow for sins past, & a prouident care to auoid sin to come: we must by prayer seeke for grace of God, non modo qua deleatur de∣bitū, sed ne contrahatur debitū: not onely, that our debts may be done away, but that it may not be con∣tracted; as the widdow, by the blessing of God, had sufficient oyle, not onely to pay her Credi∣tors

withall, but also to liue vpon afterward, 2. Reg. 4. So wee must seeke of Christ, the oyle of his grace, both for the discharging of our sins, and for an holy life.

As we would bee glad to heare this voyce from Christ: Remissa sunt tibi peccata, Luk. 7. So we must be content with this: Vade, & no∣li amplius peccare: Goe thy way, and sinne no more, Ioh. 8.

As God on his part doth coue∣nant with vs, that he will remember our sinnes and iniquities no more, Ier. 31. So, that which hee requi∣reth of vs, is, Haec est via, ambula∣te in ea, Isa. 30.21. For it is not enough for vs to confesse our sinnes and be sorry, Psal. 38. nor yet to performe our actiue mercy by giuing and forgiuing, except wee haue a resolute purpose to forsake the sins we haue heretofore com∣mitted: for if beeing washed from

our old sins, wee shall wallow in the mire like swine, and returne to our vomit, then shall our latter end bee worse then our beginning, 2. Pet. 2. This is one reason, why this copulatiue coniunction is set before this petition.

Another is, in regard of the ••ic∣klenesse of our estate: we may not thinke our selues secure when wee haue forgiuenesse of our sins. The Apostles of our Sauiour Christ hauing receiued the Sacrament, which as Christ told them, was a seale of the remission of sins, pur∣chased by the shedding of his bloud, fall into a sleepinesse, so as they were not able in time of greatest perill, to watch with their Maister one houre: therefore hee was faine to warne them: Pray, that yee enter not into tentation, Math. 26. the reason is, because the Diuill is most malicious against

them that are recouered out of his thraldome: For when the vn∣cleane spirit is gone out of a man, he is neuer quiet, till he r••turne againe, and that he may, he will vse all the meanes he can, Math. 12. So that they (of all others) are in most dā∣ger, and most subiect to the mal∣lice and rage of the Diuill, that are restored out of the state of sin, into the state of grace: and there∣fore wee pray, that as God in his mercy doth vouchsafe to pardon our sins past; so it will please him to strengthen vs with his grace, that we may withstand the temp∣tations of Sathan.

The petition hath two things to be considered, the Temptation, and the Leading. Temptation (that we may know what we aske, Math. 20.) is a Triall or Proofe, and is of two sorts: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the one good, the other euill,

the one is made by God, the other by Sathan.

God is said to tempt vs, when he maketh tryall of our faith, which tryall is more precious then gold, 1. Pet. 1.7. as in Abraham, or when he trieth our patience, Iames, 1. as in Iob: for while we liue in this world we are spectaculum Angelis, & Ho∣minibus, 1. Cor. 4.

God therefore in his wisedome he thinkes it good to try our faith and patience, by laying affliction vpon vs, that al-be-it hee know vs sufficiently, yet that both Men & Angels may haue a proofe of our faith, he trieth vs: for as the drosse is consumed with fire, ••nd the pure gold remaineth behinde: so the purenesse of our faith is tryed with the fire of affliction: this is that Fan which Christ is said to haue in his hand, whereby he pur∣geth his floure, and separateth the

good corne from the Chaffe. Math. 3.

The other proofe or tryall is, that which Sathan makes: for as God tempteth Abraham, Gen. 22. for his good: so Sathan tempted Adam, Gen. 3. but not for his good, but on∣ly to draw him away from his God: as Christ hath his Fan, so Sathan hath his, Luk, 22. Sathan hath desi∣red to sift and winnow you. The dif∣ference is, that whereas God by affliction thinketh good to proue how stedfastly we beleeue in him, and how willingly we will vnder∣go the crosse for his sake: The di∣uels purpose is, that by all meanes he may quench our faith, and dash our patience.

The Diuels tryall therefore is, t••tatio ad detrimentū, non ad experi∣mentum. Gods tentation maketh vs happy: Blessed is hee that endureth temptation, Iam, 1. but the Diuels temptation brings vs to misery,

and this later is that against which we pray, and it is of two sorts: first, that which the Apostle calles, ten∣tatio humana, such as is incident to the nature of man: secondly, ten∣tatio Satanica.

Humane temptations are ••uch as are necessary, and cannot be a∣uoyded, by the reason of the cor∣ruption of our nature, of which the Prophet speaketh, when hee prayeth: Libera me de necessitati∣bus meis, Psal. 25.16. The Apostle doth more plainely expresse it, when hee calles it, the infirmity of the flesh, Rom. 6. and the sinne that dwels in vs, Rom. 7. which causeth this necessity, that while wee re∣maine in the body, the flesh will euer lust against the Spirit, Gal, 5. But there is another kinde of temptation, which is Diuellish; when we doe not sin of infirmity, or through the necessary weaknes

of the flesh: but of malitious pur∣pose, that whereof the Prophet speaketh: Be not mercifull to them that trespasse of malicious wicked∣nesse, Psal. 59. and keepe thy seruant from presumptuous sinnes. Psal. 19. These sins proceed not from that necessity of sinning, which doth accompany our nature: but from that corruption of nature, which the Apostle doth call the superflui∣ty of wickednesse, Iam. 1.2. These proceed not from sin that dwelles in vs, but from that sin, which reig∣neth in vs: Rom. 6. And as we de∣sire, that God will pardon our ne∣cessary tentations: so especially we are to pray, that wee may not fall into these superfluous sinnes, as the Prophet doth pray, Psal. 19. Keepe thy seruant from presumptuous sins, that they get not the Dominion ouer me. And, Order my steppes in thy word: Ne dominetur mihi omnis

iniquitas, Psal. 119.

For the better vnderstanding of this point, wee are to consider, what are the tentations, and tenta∣menta: that is, the things whereby we are tempted.

The tentations are either without vs, or within vs.

Without, first the Diuell, that is, the Tempter, 1. Thess. 3. Second∣ly, the corruptiō that is in the world through lust, 2. Pet. 1. the Tempter within vs is, our own concupiscence, Iam. 1.14. without which the out∣ward Tempters should not onely not hurt vs, but also greatly pro∣fite vs: for the Diuell shall in vaine tempt vs, and the euill examples of the world shall not allure vs, vn∣lesse wee, in the lust of our hearts, doe suffer our selues to bee ouer∣come: and there••ore one saith well: Teipsum vince, & victus est mundus & Satanas. If there be nei∣ther

couetousnesse in vs, nor the lust of the flesh, the diuell shal not be able to preuaile against vs, but we shall stand vnconquered, both of worldly lusts, and of the lusts of the flesh.

The things whereby the Diuell tempteth vs, are Massah, and Me∣ribuh, Psalm. 95.8. whereby is vn∣derstood, Prosperity and Aduersi∣ty. One while, as a serpent, hee al∣lureth vs by pleasures, and if hee preuaile not that way, then, like a roaring Lyon he terrifieth with vi∣olent danger: and that hee may haue his will of vs, by one of these meanes, hee bewitcheth our vnder∣standing, Gal. 3. so that wee either make great accoūt of those things, which indeed are of least value, or else iudge the danger which hee threatneth, to bee more terrible then it is.

From this petition, we are to ac∣knowledge,

that where wee pray, that God will deliuer vs from ten∣tation: first, in regard of our selues, we are vnable to encounter with these temptations, and to withstand the least temptation, and yet the the grace of God is sufficiēt for vs: so that albeit in the light of our own vnderstanding, we cannot discerne what is true pleasure, or what is in∣deed to be feared; yet as the Pro∣phet speakes: In lumine tuo videbi∣mus lumen; In thy light we shall see light, Psal. 36. and though the mes∣senger of Sathan buffet vs neuer so much, yet Gods grace shall make vs to haue the victory, without which we are not able to resist the first temptations.

Which considerations serue to keepe vs from pride, and ••o worke in vs humility, 2. Cor. 12.

Secondly, in regard of our temp∣ters, we are to acknowledge, that

the diuell, much lesse any thing else, can be able to tempt vs, with∣out Gods permission: so hee was not able to touch Iob, vntill hee had leaue of God, nor the heard of swyne, till Christ had permitted him to enter. Mat∣thew. 18.

Thus wee see that Sathan is chained by God, so that he cannot go further then God will giue him leaue, which maketh for our comfort.

Temptation is necessary, and therefore we pray not, ne tentat nos Satanas, but ne Deus nos indicat, For it is Gods will to vse Sathans seruice in this worke, and that if we feele that our corruption doth yeeld to sinne, wee are to say with the Prophet, let God arise. Psal. 68. and saue me ô God. Psal. 69. Also with Ezechiah, Domine vim patior, responde pro me. Isa. 36. O

Lord I suffer oppression, comfort thou mee.

Touching the leading into ten∣tation, we desire not to be led, which hath two expositions: first, that God, who knowes our weakenes, will not giue leaue to the diuell to tempt vs at all, by any of those meanes, because the issue of ten∣tation, is doubtfull, for many ex∣cellent men, euen the Saints of God haue bene ouercome there∣by.

Secondly, at the least ne indu∣cat, that he lead vs not into them, which haue three differences: first, in respect of God, that albeit the diuels desire be to ••ift vs, Luk. 22. yet, ne induc••s tu, though the lying spirit be ready to intise vs, that we might fall, yea that God would not command him to goe forth. 1. Reg•• 22. yet that he would not deliuer vs ouer in S••thans hands,

and leaue vs to our selues.

Secondly, in regard of vs, that wee commit not sinne that leads thereunto, for qui dicitur volens ducitur: but that if we needs must yeeld to tēptations, it may rather lay hold on vs by violence against our wils, thē lead vs: so the Apostle speakes. 1. Cor. 10. Tentatio vos non apprehendit: Tentation hath not taken hold of you, and when our Sauiour saith to his Disciples: Orate ne intratis in tentationem: pray that ye enter not into tentation: his meaning is, that willingly and wittingly, and of delight of your selues, otherwaies then as the in∣firmity of your flesh doth com∣pell you, for if any willingly enter into tentation, these God suffers to be led into it, so as they cannot get out any more; that is, the Gentiles till they bee effectually called are said to commit all vn∣cleanenesse

with greedinesse•• Eph. 4. 19. So wee doe not deuoure the temptations that are incident to our nature, and that as the Syriake word, vsed by our Sauiour, is, wee take not paine to satisfye the ten∣tations of Sathan, as it were to climbe vp into an high tree.

Thirdly, in respect of the nature of the Greeke word, which is rather ne inferas, then ne inducas.

Of Christs leading into tenta∣tion. Math. 4, it is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, so led, as that hee was brought backe againe, but our leading by the diuell, is, so to be carried into temptations, as that withall wee are left there to our selues.

Christs tentation had an issue. 1. Cor. 10. nostra non habet exitum, ours hath no issue: but our prayer is not onely, that it be against our will, if at any time we be tempted, but that in the tentation he would

so hold vs by the hand that wee may get out of it, that albeit wee bee led into it, that wee may bee brought backe againe.

From whence this question aryseth, Whether God lead a••y into tentatiō, so as they neuer get out of it againe: the answere is, that there are some such, but they are those that first suffer themselues to bee led, euen as he hardeneth no mans heart, but his that first hardeneth his owne heart.

Of Pharaoh it is said, that albeit Aarons rod eate vp the incha••ters rods: that yet he hardened his heart. Exod. 7.13. After Exod. 8. when the sorcerers told him, Digitus Dei hic est, this is the fingar of God•• yet he hardened his owne heart, and then God seeing his obstina∣cy, Indurauit cor eius, hardened his ••eart. Exod. 12.

So when Ahab had first sold

himselfe to worke wickednes. 1. Reg. 19.20. then it pleased God to deli∣uer him to the lying spirit, to deceiue him, that he might fall. 1. Reg. 22. Because Ephraim would haue many Altars to serue, God gaue them many Altars. Hos. 8.11.

That w•• be not led into tentati∣on, th•• m••anes that we are to vse is, that wee put from before our face the stumbling blockes of ini∣quity, Ezech. 14. that we restraine our eyes and mouthes from be∣holding, or speaking that which is euill, that we restraine our feete, as the Wiseman saith: Keepe thy way farre from her, and come not into the dore of her house. Prou. 5.8•• For can a man take fire in his bosome and his clothes not be bu••nt? Prou. 6.

Therefore if we w••ll not be led into tentation, wee must not lead ••ur selues, nor ••empt ou•• selues, nor grope for sinne, for the diuels

tentation cannot hurt vs: it shall be a meanes to grace vs, if we with∣stand it: but if we will be drawen away of our owne lusts, then wee cannot but be led.

As we must forbeare the occa∣sion of sinne, so must wee vse the meanes, that may keepe vs from it, that is prayer.

Wee must make a couenant with our eyes. Iob. 31. so we shall not be tempted.

As we prayed, that Gods will, touching sanctfication, 1. Thess. 4. and suffering, may be done of vs, so we are to pray, not generally to be diliuered from the temptatio••s of sinne; but particulary, from the temptation of any seuerall sin, whereunto we are inclined: if to worldly lusts. Tit. 2.12. that he•• would keepe vs from them, If, to the lusts of the flesh, 1. Pet. 2. that he will not suffer vs to be tempted

of them neither, that as our ten∣tation increaseth, so his strength may increase, and if not increase, then that hee will cause his tentation to de∣crease.