A learned and fruitful exposition vpon the Lords prayer. By Arthur Dent, sometime minister of the Word of God at South-Suberry, in Essex

Lead vs not into Temptation.

The Coherence.

THis Petition is ioyned with the former, to teach vs, that as wée must carefully pray for pardon of sins past, so also wée must endeuour to preuent sinnes to come: wée must not fall againe into our old sinnes, nei∣ther must we be ouertaken with new sinnes.

Hauing obtained forgiuenesse of our sinnes, we desire of the Lord to be pre∣sent with vs, that we fall not againe into them

Though God forgiue vs our sinnes, yet he doth not frée vs of naturall cor∣ruption, but that still remaineth and is left behind as the very séede & spawne of new sinnes: so that in respect of this,

euery one of Gods children hath his hands full, and inough to doe, to with∣stand sinne, after he is iustified and san∣ct••fied.

Therefore, whereas it may be ob∣iected, what need hée care for temptati∣ons that hath the pardon of his sinnes?

Answere.

Because forgiuenesse of sinnes, and grieuous temptations be vnseparable companions, for there is no man in this world so beaten and buffeted with temptations, as the penitent sinner, that cryeth for the pardon of his sinnes.

This is the estate that few men in the world are acquainted with, for ma∣ny are neuer troubled with temptati∣ons, but liue in all peace and quietnesse, both in body and soule: for when the strong man armed, kéepeth his house, the things that hée possesseth are in peace, Luke 11.2.

Whereby is signified that the wicked of the World, being possessed

of Sathan, are not a whit molested by him with any temptations, neither néed he trouble them, séeing he hath them at commandement to doe what he will.

But when a man once begins at make conscience of sinne, and to sue vn∣to the Lord for pardon of his offences, and still continueth in dislike of sinne, and Sathan, then the enemie bestirreth him, and vseth all meanes to bring that man to confusion.

Obiection.

Some Christian conscience may rea∣son thus, no man is so troubled with sinne and Sathan as I, therefore I am not in Gods fauour, but am a plaine cast-away.

Answere.

If pardon of sinne and temptations goe together, all is contrary: if thou hadst no griefe for sinne, no buffeting of the enemies, the Flesh, the World, and the Diuell, thou couldst not be in

Gods fauour, but vnder the power of Sathan: now this great measure of spi∣rituall temtations is a signe rather of Gods loue: for whom God loueth, the Diuell hateth: and where God wor∣keth in loue, the Diuell worketh in ma∣lice.

Sence.

These words be but all one Petiti∣on, which hath two parts, the latter being a declaration of the former, Lead vs not into temptation, how is that done? by deliuering vs from euill.

Temptation.

Temptation is all wicked motions, which intice vs vnto sinne.

Temptation is nothing else but the entisement of the soule or heart, eyther by the corruption of mans nature, or the allurements of the world, or the Diuell to any sinne.

Kindes of Temptations.

Temptations are of diuers sorts, eyther of the Diuell, the World, or the Flesh.

First, the temptations of Sathan are not onely innumerable, but also most slie, subtile, and pitched in method against vs, and framed to euery mans humor.

Therefore he is called, the tempter, of his disposition, study and care, Matth. 4.1. The Apostle also sayth, He was a∣frayde least the Tempter had tempted them▪ 1 Thes. 3.5.

Our first parents had tryall, with the great losse of all mankinde.

Christ was tempted by him, Matth. 4.1.

Hée draue King Dauid into that minde, that of pryde hée commaunded the children of Israel to be numbred.

He is our professed aduersarie, the roaring Lyon that goeth about, &c. he séeketh to winnow vs.

Therefore we had néede to take héed

of the traines and traps of this deadly enemie.

In the second place commeth the World with her two brests, profit and pleasure: and with these she carrieth a∣way thousands.

Thirdly, our Flesh continually figh∣teth against vs, and is our capitall ene∣mie, and most deadly foe: hereof the Apostle saith, I see another law in my members, rebelling against the law of my minde, Rom. 7.23. Againe, the flesh lusteth against the spirit, Galat. 5. From hence springs all euill motions.

(Lead vs not) or carry vs not into temptation: to be led, is to be ouercome of the temptation when it preuaileth, and wholy gets the victory: so as men tempted are brought to perdition, the meaning is this, when we are mooued or inticed to sinne: Lord kéepe vs that we be not ouercome, and giue thou an issue with the temptation.

To be led into temptation, is by the iust iudgement of God to be deliuered ouer, as bondslaues to the Diuell, and to our owne lusts, and that oftentimes,

eyther for our vnthankefulnesse, con∣tempt of his word, societie, nourishing of secret sinnes, pryde, presumption, or such like.

Obiection.

God is iust, and cannot sinne: but if he leade men into temptation, then is he the author of euill.

Answere.

Many fearing to charge God with sinne, reade the words thus, Suffer vs not to be led: but the Text is méerely playne, Lead, or carry vs not.

The Scriptures elsewhere vse the like phrases of God: for God is sayd to harden the heart of Pharaoh, Exo∣dus 7.3. And againe, GOD mooued Dauid to number the people. And againe, GOD sent strong delusions, that men might beleeue lyes. 2 Thess. 2.11.

Therefore as God heardened Pha∣raohs heart, mooued Dauid to number

the people, deliuered the Gentiles into a reprobate minde: and so, in the same sense, hee leadeth men into temptation.

Obiection.

God tempteth no man, Iames. 1.15. therefore he leadeth no man into temp∣tation.

Answere.

True it is, that in S. Iames sense, God tempteth no man, that is, moo∣ueth no man to sinne, but as hée sayth, euery man when hée is tempted is led away, and snared of his owne con∣cupiscence.

Gods tempting of men, is after two sorts, respecting the praise of his iustice, and the prayse of his mercy.

Touching the first, he doth somtimes, for former euils, throw vs to the Di∣uell, yet hée is not the author of euill when after this sort hée leadeth vs into temtation, for he doth it iustly for some

notable euill which he séeth in vs.

Touching the second, he tempteth vs for the prayse of his mercy, when he tryeth and prooueth vs by corrections and chastisements, as pouertie, repro∣ches, contempt, afflictions, &c. In which respect, Dauid saith, Proue me, O Lord, and trie me▪ and S. Iames saith, Blessed is the man that endureth temptation: for after he is tried, he shall receiue the crowne of life, which God hath promi∣sed to them that loue him, Iames 1.

In this sence Abraham and Iob were tempted, that is, tryed.

Then we sée how God tempteth after one sort, & Sathan after another. God for our good, by humbling and trying of vs. The Diuell for our hurt and vtter destruction. Therefore, though God lead men into temptation, yet is he not the author of euill.

There be foure respects, in which God may be a worker in temptations, and yet frée from sinne.

First, he tempteth by offering occa∣sions and obiects, to trie whether a man will sinne or not, as a master that lay∣eth

a purse of money in his seruants way, which he suspecteth. This triall is no sinne in the Maister, though the seruant sinne in stealing: Thou shalt not hearken vnto the words of the Pro∣phet, or dreamer of dreames, for the LORD thy GOD prooueth thee, whether thou loue the LORD thy GOD with all thy heart, Deut. 13.

Secondly, God leadeth into temp∣tation, by withdrawing of his grace: neither can this be a sinne in God, be∣cause he is bound to no man to giue him grace, and here is a difference betwéen•• the tempting of God, and of Sathan: God holds backe grace when he temp∣teth, the Diuell suggests euill motions.

Thirdly, euery action, so farre forth as it is an action, is good, and of GOD, for in him we liue, mooue, and haue our being: Therefore God is a worker in temptations, so farre foorth as they are actions. One man kils another, the ve∣ry moouing of the body in the doing of this villany is of God, but the wicked∣nesse of the action, is from man and the Diuell: a man rideth vpon a lame horse

and stirs him, the rider is the cause o•• the motion, but the horse himselfe o•• the halting in the motion: so, God is th•• author of the action, but not of the euil•• in the action.

The fourth way, is in regard o•• the end, for God tempts his seruants to correct and humble them for their sinnes, to trie their patience, faith, and loue, &c.

(Deliuer vs from euill) that is, frée vs from the power of the World, the Flesh, and the Diuell: so euill in this place is onely from the Diuell, but we may take it more largely, for all spiritu∣all enemies, as S. Iohn sayth, the whole world liueth in euill, vnder the power of Sathan and sinne: our Lord Iesus likewise sayth, I pray not that thou wouldst take them out of the world, but that thou wouldst keepe them from e∣uill. Iohn 17.

These wordes therefore, as hath béene sayd, are an explanation of the former, for when a man is deliuered from euill, he is not led into temptati∣on: the cause being taken away, the

effect ceaseth.

The summe of all, is this, that for as much as we are by nature so féeble and weake, that we are not able of our selues to stand one minute of an houre against our spirituall enemies, that therefore God would vphold vs, and strengthen vs by the power of his spi∣rit, that wée faint not in this spirituall combat: therefore our Sauiour sayth, Watch and pray, that you enter not in∣to temptation: for the Spirit is willing, but the Flesh is weake.

That there is nothing more weake then man, so soone as he is left of the hand of God, we haue many testimo∣nies and examples in the Scriptures: for thus sayth the Prophet, The Lord knoweth whereof we are made, he consi∣dereth that we are but dust.

Christ also sayth, Without mee you can doe nothing.

Dauid, Peter, and all the Apostles were examples of many infirmities.

Dauid, when hauing a little rest from continually warre, he, by and by, fell into adulterie. 2 Sam. 11.3.

Peter, when being afrayd of a Dam∣sell, he denied Christ.

The Apostles, when they forsooke their master.

If this befell them which were in∣dued with so notable graces, what ought euery one of vs to thinke?

Notes

• 2 Sam. 24.2.
• 1 Pet. 5.8. Luke 22.32.
• 2 Sam. 24.1.
• Psal. 26.2.
• Iohn 15.1.