Pater noster, Our Father, or, The Lord's prayer explained the sense thereof and duties therein from Scripture, history, and fathers, methodically cleared and succinctly opened at Edinburgh / by Will Annand.

CHAP. VII.

And lead us not into temptation.

THE Doctrine taught in this Chap∣ter, and in this part of this exact plat-form of pertinent Prayer, is with pathetick reasons urged by our Saviour upon his Triumvirat, the chief three Dis∣ciples, Peter, Iames, and Iohn, beholders (as of his Transfiguration) of his Passion, while in the Garden, where they are roused in the sense of this Petition, Watch and pray, that ye enter not into temptation:* 1.1 what was there disallowed, viz. slumbring and sleeping, is here provided against, viz. not being led in∣to temptation. For the attempting the dis∣covery of the equity of the counsel, and ne∣cessity of the duty, we shall speak of the Mat∣ter, then of the Order of this Petition.

In the Matter, these things are manifestly necessary to be discussed, 1. The nature, kinds, and degrees of temptation. 2. What it is to be led into temptation. 3. The great evils of being so led. 4. Resolve some questions, con∣cerning Gods leading men into temptation.

Temptations are either inward, as natural lusts within us,* 1.2 or outward, as tryals brought upon us; and these are either, of probation, for to prove us, as God is said to tempt Abraham, that is, to try him; or of Seducti∣on,* 1.3 to deceive us, as the Serpent tempted Evah; and are either from the Devil, as in

the same case, or from the Flesh, as was the adultery of David, or from the world, as was the covetousnesse of Achab,* 1.4 in the case of Naboths vineyard.

They are said again, to be either on the right hand, when in a ••awning way we are flat∣tered our of obedience, in hopes of some comfortable reward,* 1.5 as our Saviour was offer∣ed the world; and in story, Moses the crown of Egypt: or on the left, when like the north∣wind in the Fable, there is hard blowing, and danger presented in case of refusal, as was the temptation of Iob,* 1.6 and of Paul, who by buffetings of Satan, was frighted (had it been possible, for it may be literaly under∣stood) from being zealous in the Gospel.

Now we praying in the third Petition, that the will of our Father be done in earth, as it is in Heaven, temptations from him are not absolutly here prayed against, but with sub∣mission to his will,* 1.7 as our Saviour pleads, the removal of the bitternesse of his passion; but such as lead to deceive, seduce, cheat, or de∣stroys us, are here deprecated against, as lead∣ing to evil, as David did against covetous∣nesse.

It would be remembred,* 1.8 that properly God tempts no man, but he is said in Scripture to tempt,* 1.9 as he is said to be angry, quia operatur instar irati, when he appears unto man as if he were angry, thus he led Israel fourty years in the wildernesse to prove him, and know what was in his heart; an expression after the manner of man, putting men to tryal, to the

touch-stone, to know their friendship or their kindnesse: But of this afterward.

Lead us not into temptation,* 1.10 that is, of the flesh, lest we be swallowed up by pleasure; of the world, lest we be burned by lust; of the Devil, lest with him we be damned for our iniquity; and this prayed for after, the great concernments of Heaven, in which our confi∣dence is inwrapt; but in this, our natural in∣firmity and weaknesse is acknowledged; our in∣ability to support our selves being involved, in lead us not in temptation,* 1.11 Satan not daring to assault us, though he unjustly desire it, but when God for just causes doth allow him; I say, Satan, quia proprium est ejus officium ten∣tare,* 1.12 it being his property, nature, and pra∣ctice to tempt, and seduce to evil, wicked men but as the serpent, being his instruments.

The word is Peirasmon, whence, it is thought, cometh the word Pirat, in regard tempters do try, whether by force or fraud, by guns or false colours, to search and betray the party designed into their own power and management, which is so eminent in Satan, that he is called the Tempter, by all wayes and subtility, as a pirat searching for mans de∣struction.

So that temptation in its just latitude,* 1.13 is a searching, or trying after something yet to us unknown, for the commendation or destruction of the party tempted. Here it is to be under∣stood ad aliquid illicitum, to some unlawful act,* 1.14 that we may be freed therefrom, or from any snare laid by the Devil, world, or lust,

against us: Temptation being that hand∣maid, in all our habitations appointed and hired by the Devil, for to open the door of our hearts, when he knocks, to give us a visit in our quarters.

To detect particularly how each of our enemies,* 1.15 hath his own Art, and peculiar Stra∣tagems adapted for his slie purpose in court∣ing us to affect unlawful pleasure, or the con∣trived methods, or each Anvil he hath to compell us into, yea frame us for debauch'd, and illegal actings, were too intricat for the quickest apprehension: The world hath gold for an Achan,* 1.16 a Sacrifice for Cain, the Flesh can give an argument for the Stoick, and both Flesh and the World hath a Damsel for Peter, and a Bathsheba for David,* 1.17 and for Evah a goodly apple, in all which the hand of the Devil (as of a Ioab) is evidently seen.

Temptation hath generally in it Vision, At∣traction, Inescation, the first stirs up to watch∣sulnesse, the other discovers weaknesse, the last excites to repentance.

1. Vision stirring us up to watchfulnesse. It presents usually man with something that is pleasant,* 1.18 like Rachel, fair to look upon; Evah saw that the tree was good for food, Iu∣dah saw her, and thought she had been an Har∣lot, Sampson went to Gaza and saw there an Harlot,* 1.19 and Schechem saw her, and he took her, and lay with her. Let experience be in∣terrogat, and there is scarce any imaginable distance between looking upon,* 1.20 and liking of sin. Hence Iob made a covenant with his

eyes, sin being as fatal as the serpent Aspedi∣gargon, causing the immediat death of him who turneth unto it, which to prevent, in lead us not into temptation, we pray with Da∣vid,* 1.21 turn away our eyes from beholding va∣nity.

We are commanded to flee fornication. Let it be affixed to each sin,* 1.22 or trespasse of this age, and let us say, flee wantonness, flee drunk∣nesse, flee swearing, flee cursing, flee back-bit∣ting,* 1.23 flee heart-burning, flee oppressing; for by the eye as by a window, temptation suffers Satan to enter, and then he finds no difficult task to pick the lock of the most secret Ca∣binet, I mean the remotest faculty of the soul, which was known to that (as to a sword) undaunted,* 1.24 (though young) Alexander, he refusing to give frequent visits to Darius daughters, then his Prisoners, alleading that Persice Puellae, the Persian Ladies made his eyes sore.

2. Attraction, this discovers weaknesse. A fish smoothly glyding down the River, is in safety, but beholding the bait, and turning aside after it, is ensnared by the hook: Let the Painter Paint as he pleaseth, I am prone to suppose, that Evah both went unto the tree, and pluckd the fruit her self: The foolish youth having seen,* 1.25 followed after the strange woman, whereas if that evil one wound us, by a sinsul thought, we are not to yeeld, but to fight against that little, to keep our selves from danger by a greater, which shall besal us, when sinful thinking grows to sinful

doing; which we have not force sufficient to evite, except we bruise its head as soon as it is conceived.

As children,* 1.26 having no strength to oppose, runs from what may endanger them, so let us flee at first sight; yea, the sweeter its voice be, let us make the greater speed, and it shall be spiritually and morally found, what proverbially is received,* 1.27 a fleeing man valu∣eth not the Lute: and this Petition beareth wit∣nesse of our inability for self-defence; yea, experience proveth very few (Iesus Christ excepted) to have entred into the field of temptation, but came off with losse: Abra∣ham held out in Mount Moriah,* 1.28 yet could lye in Egypt: hence a Father affirmeth, there are temptations which we cannot bear; and what are they? Omnes, all: and in truth, without God we can bear none.

3. Inescation;* 1.29 this ought to stir us to re∣pentance, We will eat of the fruit, and swal∣low the broath, though poyson be in the one, and death in the other; and sell our birth∣right for a dish of either.* 1.30 The soul ought, as a mirrour or glasse, to be kept clean, that in it might perfectly be viewed the Image of God; but alas! sin hath dusted and darkned the same, and yet we are not sorry, and yet we are not warry, though we say, lead us not into temptation, that is, given us wisdom to know those evils we are encompassed with, and not be so sordid as to prefer our lusts to God, a Concubine to our Saviour, or our Catamite to our Heavenly Paradise.

King Lysimachus, besiedged in Thracia, quitted his Army,* 1.31 his Honour, his Liberty and Kingdom to Dromichata, for a draught of puddle-water, to quench his thirst, whereof when he tasted, his sad Fate he thus sadly lamented, O how for how small a plea∣sure, have I a King, made my self a servant! The voice of Hell may be imagined to have something in it like this O for how small a pleasure, having to aggrege their hellish dis∣pair, this, that their was no such necessity for their drinking stoln waters.* 1.32

To these three, you may add Occasion, awaking us to prayer; neither Devil, world, nor flesh,* 1.33 dare assault the most Abject among men, if occasion do not fairly invite. The works of the flesh, though manifest, as Adul∣tery, Murther, Witch-craft, are more or lesse brought to the birth, as occasion, the Midwife, is sooner or later in coming:* 1.34 that incitamen∣tum ad malum, in us, corruption, being fear∣ful even to peep where opportunity is want∣ing, which that wanton knew, who to assure the simple youth of all security, told him that the Good-man was not at home,* 1.35 but was gone a long journey.

An ancient writing to Secundine, whose life was privat and solitary, among other Items of Satans subtilty,* 1.36 is warned of this, that in the souls privat retirements, there shall be, as it were, visits made by the tem∣pter, and things brought to his mind, and laid before his eyes, and all to seduce him, in his

thinking of, he cannot get him to perpetrat, ungodlinesse.

It is written that Ioseph was held by the Garment by his Mistriss,* 1.37 when none of the men were within, it is said, they were all a∣broad at a feast, she having counterfeited sicknesse, to procure an occasion to satishe her intemperance;* 1.38 hence one calls temptation an instruction how, and when to sin, we say, Oc∣casio facit furem, Occasion maketh the Thief; it maketh also the Murtherer, the Wencher, and the Tipler. Simulque animadvertendum, let it be remembred,* 1.39 that untill our Saviour was hungry, Satan had no occasion to assault him, or at least most strongly then did attempt him.

I have, said David, remembred they Name,* 1.40 O Lord, in the night: Tempus tentationum, I think (saith a Father) he means in the time of temptation,* 1.41 when he is encompassed with darknesse; take it either way, it intimats in solitude, God is to be remembred, and con∣trary thoughts to be expelled from the soul, imitating Pyrrhus, who being alone, was asked what he was about? I am, said he, studying to be good.

There is Fabled of a suit commenced be∣twixt the heart and eye, which were the causers of sin; and thus it was decided, Cordi causam imputans, occasionem oculi, the heart was the cause,* 1.42 but the eye gave the occasion of sin: In short, occasion hath so great a hand in evil, that it is a temptation to evil.

Saint Iames giving us the degrees of tem∣ptation,

gives them thus,* 1.43 Every man is tem∣pted when he is drawn aside of his own lust, and enticed; then when lust bath conceived, it bringeth forth sin, which when finished, it bring∣eth forth death. Concupiscence then being the Mother, Sin the Daughter, and Death the Grand-daughter, all issuing from the strength of temptation, set on by Satan, as he finds our complexions, inclinations pliable to receive the impression, ought to excite us, and in an holy servour, to draw from us, Lead us not into temptation.

It is observed,* 1.44 that our Saviour had three strong temptations in the Wildernesse; that there were three which refused to come to the Supper of the Kings Son; and that there are three which in the world bear up enmity a∣gainst God,* 1.45 and in them all, the sight of the eye bears a great stroak,* 1.46 therefore to be lookt after in resisting temptations, against which, to highten your zeal, consider their unweariednesse, nearnesse, imperiousnesse, ap∣positnesse, and their closnesse.

1. Their unweariednesse. The Devil is still going about,* 1.47 and temptation is never quiet, Et ideo Deus meus, therefore, O God, we ery for security, (cryed one) because whether we sleep or wake, eat or drink, by force or fraud, secretly or openly, is our watchful enemy directing his poysoned darts for our destruction;* 1.48 which made another cry, that our life was but one temptation; and another adds, that it is not so one way, but multipliciter illudat, many; here it affirms,

there denies, there it changeth its voice, and is ashamed of neither.

2. Their nearnesse. The greatest engine wherewith Satan endeavours mans ruine, is mans own heart. It is thought Iobs wife gave him the sharpest and sorest temptation to despair,* 1.49 because of her proximity, being indeed (as wives are said to be) his second self: But what pangs of horrour shall he feel? and to what strange extravagancy may he be tempted unto, whose inbred corruption al∣lures to sinful exploits, and then to despair∣ing attempts, because of which there is still temptation, or fear of temptation (which yet must not be differenced from a tem∣ptation) in the soul?

Apollodorus dreaming of captivity among the Scythians, fancied, that they flayed off his skin, and chop'd him in pieccs, and then boyling him in a Caldron, imagined his heart, ex ipso lebete, out of the furnace cryed unto him, O Apollodours, I am the cause of all this pain and misery thou endureth; A Iudas, a Cain may be conjectured to say the like words in torment.* 1.50 There is within us, putrid matter, apt tinder, which the Devil is still striving to fire, and carrying it about us in our very bo∣dies, we have no reason to confide in our selves, but pray, Lead us not into temptation.

3. Their imperiousnesse. Annanias sacrile∣gious thoughts, and Iudas covetous desires, with the Jews malicious contrivings, say un∣to them,* 1.51 what thou dost do quickly; and then it may be, to do good is present with thee, but

such an usurped dominion hath lust got, that the good we would do,* 1.52 cannot be done, being be∣sooled, besotted, and enraged, by the fleshes soft things, the worlds vain things, and Beel∣zebubs bitter things; our own hearts joyning withall forcing upon us the acceptance of things corrupt, from each, as occasion shall prompt us with convenient opportunity, to that degree, that we might observe and write of all the world, and of our selves in parti∣cular, what one did of Cyprus, for there the Turks despise their Alcharon, the Iews smileth at their Religion, and the Christian derideth the Scripture, and all men and people make a mock of purity and sanctifying graces,* 1.53 or the true way to salvation, so that I am weary of this prophane Countrey, and desire nothing more then the blessedness of our own, &c. yours in the midst of temptation.

4. Their appositnesse. Temptations, like David,* 1.54 take our own sword, and cut off our head, our own dagger, and wound us; the Melancholian shall have horrour, trouble, and vexations, yea, the pleasantest song in providence shall be represented in the tune of the Lamentati••ns, making even mercy and long-suffering an argument of Gods stupendi∣ous wrath, that being but delayed untill meeting in the other world. Contrary to a ranting Belshazzer,* 1.55 it will renew the thoughts of (it may be) forgotten victories, and hold no Goblet fit to drink his Concubines health in, but the Lords Chalice, no ground proper for his dance than that which is holy, nor no

sporting-jest so frisking, as that which moves by the wyer of sacred Scripture.* 1.56 When He∣rod swears out of Madnesse, Drunkennesse, or Vanity, to grant the request of that galloping Wench Herodias, it answers, and is set to the Tune of her Malice, and off the head of the Baptist goeth.

They will give the furious man occasion of broils,* 1.57 the phlegmatick both wine and wan∣tons, and the proud shall be presented with a Boorish Clown,* 1.58 an inadvertent Swain, on pur∣pose to make him swear and roar: or with some Colloguing Gnatho, to cause him huff, swell, and vapour; all which keeps the soul like the sea, in so restlesse a motion, that ex∣cept we anchor within the vail, how easily shall all make ship-wrack of faith and a good conscience?* 1.59

5. Their closnesse. Did temptation speak out its mind, there would be no great dan∣ger to debate the cause with it? Iudas did look for something beside a Halter; and who can perswade that Dapper Youth in the Pro∣verbs,* 1.60 that he is going to the house where a dart is prepared for his liver (the very seat of love,) which if temptation told, he would avoid it as death and hell?

The malicious Iews averr that their blood∣thirstinesse comes from a zeal to God,* 1.61 and their spleen against the Apostles to be a voice from Heaven: and Saul before he was called Paul,* 1.62 thought (in his conscience, no doubt) that he ought to do many things contrary to the Name of Iesus Christ.

Neither doth temptation come all at once, but by degrees,* 1.63 as we listen and attend unto it, and indeed as we are able to bear it: It told not David at first of Vriahs murther, for then it is possible he had started from a∣dultery;* 1.64 so it told not Iudas at first, he should hang himself, but set him on coveting, then to stealing, then to murmuring, so lu∣ring him, and trolling him to her hand, untill she slew him.

There is one who wittily shews how tem∣ptation passeth through,* 1.65 and advanceth for∣ward in the dominion of the soul, make the heart a Countrey, and then temptation hath six Posts, six dayes march, and thus her Gests lye••l••; the first day, she provoketh lust to the first motions of sin; then the second day, or the second Stage, she turneth the heart to∣ward it; the third Stage is, when the heart in a high trot (that is, earnestly) cometh up to it;* 1.66 in the fourth Stage, she hovers, is cir∣cumspect; and dwells upon the way and man∣ner of doing that evil; in the fifth, she be∣gins to assent and to dally, embrace and do the projected sin; in the sixth, the evil is done, finished and accomplished: Temptati∣on is then entered the head City, the Fort∣royal is taken, and the soul says unto it, Take thy ease, and indeed it may, for its work is done, and the errant it came for is already fi∣nished: It can do no more, and leaves it un∣to sin to bring forth death,* 1.67 the proper work thereof.

Temptations then having no other end

then to cast us under the wrath of God,* 1.68 to bring and draw innumerable evils from him, and at∣last to have us hear the sentence of final extir∣pation to be pronounced by him: Let us mind our deliverance, and study its avoidance; and if thou, Reader, hath yeelded formerly unto its flatterings, to prevent killing by its hellish blandishments, imitat that Sophist Isaeus, once wilde, but at last sober, who when questioned if he knew that beauty, or if that woman were fair, modestly replied, desii laborare ab oculis, I have given over gazing.* 1.69 It being a sure rule that sin is best overcome by flying, that is, by flying from it.

Lead us not into temptation.

THE wonders which God performed, and the difficulties wherein he led his peo∣ple of old,* 1.70 are called great temptations, and in that same wildernesse wherein Israel saw the works of God,* 1.71 did our Saviour hear the temptings of the Devil, but having strength within him, he held out, and was not tempted, (i. e.) did not yeeld, we wanting ability to op∣pose when he embatles, against us, pray here, for security against those formidable forces we ap∣prehend shall attaque us in the hour of tryal, in the day of temptation.

Let us enquire what it is to be led into tem∣ptation, and why God will lead any.

In general, we are led into temptation, when

we are suffered to commit the sin we are tem∣pted unto,* 1.72 as David was, when he did not de∣sign, but actually did adulterat Vriah's wife; his leading being a not liberating from the evil thereof,* 1.73 but a suffering us to fall, and to be hurt in the falling.

The house builded on the sand,* 1.74 was over∣thrown by the rains and floods, which are no other then temptations, and ordinarily they are expressed by waters, and the metaphor serveth to explain the sense of this Petition, he that is led into temptation, is upon the brink of some jeopardy, he who is led in temptation,* 1.75 is in the water, but in no danger of drowning; he that is led into temptation, is the deep; but he who is led out of tem∣ptation, was in, but yet drawn out of the water.

He who saith,* 1.76 Lead us not into temptation, saith, quod amissum est exquire, Lord, seek what is lost, and strengthen what is weak; but the Energy of the words are, and they reach unto, Lead us from temptation; Keep us far off from the waters,* 1.77 quam ferre non possumus, for we are not able to resist their violence. But to be more particular, then are men led,

1. When God relinquisheth them, and leaveth them to themselves, suffering them to com∣bat with Satan, as Saul did David and Goliah, he being only a beholder; Ioab drew back from Vriah, and he died; God left Hezeki∣ah to himself,* 1.78 and he was wounded; exposing, that is, suffering the tinder of mans corrup∣ted, rotten, and black heart, to be open for,

and under the flint and steel of Satan, and Temptation, without interposing of his power to allay,* 1.79 or command to cause Satan avoid; for no otherwise doth he lead, then to leave men in it, by withdrawing the assistance of his grace, suffering them to be led, or fall, for causes best known unto himself.

When he stands beholding mans natural inclination inducing to sin, is in Scri∣pture a giving men up to their own lusts, a hardning of their heart,* 1.80 the wind of tem∣ptation, blowing away the very leaves of for∣mality, or withering them by the heat and strength thereof, thus he gave up Iudas to his covetous mind,* 1.81 Cain to his envious heart, which had been so long beaten upon by tem∣ptation, that like an Anvil, it made wholsome admonitions for amendment to recoyl.

He brought Auxiliary grace to Paul under Satans buffettings;* 1.82 and though he was tem∣pted, yet was he not led into temptation; Ioseph was brought in mind of Gods severity against sin,* 1.83 and preserved his chastity: so was not David, and sell with the Wise of Vriah, God suffering him to be led into, yet suffered him not to perish, but drew him, by his love, through the waters of temptation, God suf∣fering sometimes the best of his Saints to be tempted, hurt and wounded. And the Pro∣phet secing Ioshua,* 1.84 and Satan standing at his right hand to accuse him, palpably discovers (from the circumstance of place) that the ac∣cusation was both true in it self, and vehe∣mently urged, Ioshua having at that time fil∣thy

thy garments, all having sinned; God takes glory to bring his own to himself, in suffering that Accuser to be accusing,* 1.85 that they by con∣viction may see mercy; that Lion to be scratching, that they dreading, may cry for help; that Serpent to be stinging, that they smarting, may learn to avoid sin, for that wic∣ked one toucheth them not, that is, tactu qua∣litativo,* 1.86 non corrumpit eum, the poyson doth notso invenome the heart, as to kill it, nor dif∣fuse it self so far into the soul, as to destroy, God applying proper antidots against the ma∣lignity thereof in them, leaving others to their own skill, so that Lead us not into tem∣ptation,* 1.87 is, Let not temptation overcome us, neither Lord suffer us to be taken in its snares.

2. When he delivers them up to the enemy, or commissionats their adversary with power a∣gainst them. As a Judge delivers his obsti∣nat Malefactor to the hands of the Jaylor, or E••ecutioner, so will God commissionat his Hellish Officers to dispose of refractory de∣linquents in such or such a way; thus he au∣thorized a lying spirit to seduce an Ahab,* 1.88 that he might fall, and by him was led in, and into, temptation, perishing in the floods (as did Saul;) of sin and ungodlinesse, as did they who receiving not the truth, were de∣livered up to strong delusions,* 1.89 to believe lies, that they might be damned, being over∣whelmed in temptation.

All which causeth application to God, it being only his property and prerogative to

deliver,* 1.90 quid potest educere de tentatione, not only because he can, but because others can∣not deliver me; nay, not the Saints, but the Father only, he being in all places, filling all places, knowing all straits, which without the defending of Vbiquity to every glorified Saint, is argument sufficiently valid to convince any infected with Romes Doctrine, touching pray∣er to Saints: for when I am tempted, and prays for my deliverance, both the Virgin, and Peter, and Paul, and Gabriel, may be out of my hearing, but God never.

If it be demanded why our Father will suf∣fer the workmanship of his own hands, to be led into temptation, that is, to fall, or be hurt, in it, or by it. It is, I trust, no para∣dox to affirm that strictly we are not to search into the nature, that is, causes of his doings; of which,* 1.91 as one said of his nature, we are not worthy so much as to think: yet to satisfie the truly doubtful, we offer these considerations. It is done,

1. For the discovery of Gods power. He led a Iob in, and into, and through a temptation, that by inextricable providences, the proce∣dure of sad, and issue of hard, harsh, and al∣most despairing difficulties, might cause Sa∣tan, being baffled, to be ashamed, and the be∣liever, being upheld (as by the chin) to glo∣rifie God so much the more ardently,* 1.92 as he was delivered the more miraculously. What a beautiful exit, had Iosephs selling? yea, Da∣vids Adultery, how, did it occasion his Harp

the more melodiously to twang, and gave life to seven, that is to many holy songs.

2. For honouring of Gods servants. No Ge∣neral but will try a stout Officer, and will give,* 1.93 or occasion to produce something wor∣thy of that valour he knows to be in him. The Lord boasted of a Iob, and because Satan would not credit the report, all that Iob had was put into his hand; and though for a while he was in the dust, and under contempt, yet what would his friends, his mockers, his wife, yea, his enemy the Devil say? and how would he be lookt upon by all, for holding fast his in∣tegrity, at the time of his restauration, where∣by Iob was not only more confirmed in the confidence and power of God,* 1.94 but as Abra∣ham had his faith, so Iob hath his fortitude, courage, and patience spoke of, and known to all the world:* 1.95 and for this cause temptati∣ons are, because without them there is no Crown.

Cesars Souldiers fought (as became them) best in C••••••ris conspectu,* 1.96 while Cesar was be∣holding, ••hat something might be done by each, worthy of his praise and commendati∣on. An Abraham in the Mount, a Paul in the Sea, a Stephen at the Bar, God beholding, will do great matters to be accounted faith∣ful, which will make them to be esteemed ho∣nourable.

Temptation affords to the godly a two••old good;* 1.97 in purging, as by fire, the heart from its rust; in cleansing, as by Betony, the wounds of the soul, and curing the bones bro∣ken

by fleshly pleasure, or wordly pomp; for sine tentationum experimentis, without the thorn of temptation,* 1.98 there were no excite∣ment to vertue; and without perturbing cares, no faith; and without an enemy, no contest; nor without fighting, would there be a victory. When he hath tryed me, saith Iob, I shall come forth as gold, and tryed he was, being made, neither father, nor master, nor healthful, nor honourable, and yet made all repente,* 1.99 on a sudden, yea, nothing was left him but the tongue, that by that he might blaspheme God, but he was still like gold, shining in the fire, and spreading in the water of affliction.

3. For the humbling of conceited persons, where the flesh is proud, corrhoding Medicines, by the Judicious Chirurgeon are applied as proper for a cure; when Peter is lofty, and David is haughty, a wench, a Doeg, a Saul shall be imployed as instruments, to bring them to acknowledge they are no better then their fathers,* 1.100 and after the sacrifice of humility, by reminding of their infirmity, thereby to increase in the exercise, and habit of all ver∣tue, by seeking God in their affliction early, that making him to be the more regarded.

This doctrine giving ground to the proud∣est to confesse his basenesse,* 1.101 that he may be exalted, and by his not being pussed up with a conceited glory, either of suffering for, or confessing of God, may escape these bruises, wounds, griefs, which the most upright hath to their sorrow felt, in imagined security:

And mark,* 1.102 that temptations in themselves are here not so much prayed against, as strength to resist them, expressed in the word into: for when a Martyr is to die for bearing witnesse to the truth of Iesus, he is thereby tempted, but unlesse he deny the Lord that bought him, he is not led into the temptation.

Eleutherius, Bishop of Illyricum, was un∣der, and by, Adrian the heathen Emperour, first laid upon an Iron-grate, having fire under it,* 1.103 then put into a Fat, or Caldron of boyl∣ing Oyl, and after placed in a fiery furnace; but God strengthening even his body to en∣dure all, and confirming his ••aith, that he denyed nothing; he was tyed to wild horses, but vi divina, though they pulled thither and thither, God was yet supporting his servant, and he escaped that, after was cast unto wild beasts, but they not offering to tear, he was slain by two souldiers, where the temptation ended,* 1.104 he never being led into it. It is also recorded (for no Historian hath all circum∣stances in every thing) that after he had layen an hour upon the grate, being thought dead, he was untyed, and afterward lifting up his arm, he cryed, Magnus est Christianorum Deus, &c. Great is the God of the Christi∣ans, whom Peter and Paul preached in this city, and by whom was done many miracles and won∣ders in this city; for it was at Rome; none can can say but the snare was broken, and this holy Saint and Martyr, was (though tempt∣ed) delivered from temptation.

4. For discovery of men both in, and unto, themselves. In the temptations laid before the reprobate, it is made manifest to them∣selves, that they are unworthy of the King∣dom of God, in their so easie parting from the promises thereof, for the enjoyment of a ticklish, transitory, and galling lust, rejecting the honourable, permanent, and comfortable offers of immortality and life, as touching the Elect; as the Israelites were led through the wildernesse, for discovering to themselves the soundnesse of their mettal, so he led He∣zekiah, Peter, and David, that they might know what was in themselves; I will, said David, keep thy Testimonies: but, meminisse debemus, it is to be remembred, that by temptation, we may be induced to a despi∣sing,* 1.105 neglecting, and denying of them; there∣fore there follows, O forsake me not utterly.

Temptation is an Alarum seldom false; and it is a fann, to separat the chaff from the wheat; it is a cloud predicting a storm, and causeth the conscionable observer, to hasten to an harbour; it is an assault, shewing the disparity betwixt true and counterfeit ar∣mour; it is a shour, detecting the soundnesse of our roose; it is a sea, and shews if the ship be sound; it is a rod, to know if we be pa∣tient under severest dispensations; by it Paul discovers his love to Christ, and Demas his love unto the world. It being a blast blow∣ing upon the heap of professours,* 1.106 separating the chaff from the wheat, for the endure tem∣ptation, makes not a man patient, or stedfast,

but only discovers them so to be; Gods end in tempting Iob, or David, or Abraham, not being ut perimatur,* 1.107 that he should be destroy∣ed, but tryed.

5. For punishing of men, for their own pre∣sumptuous sins done against the light within themselves.* 1.108 The Gentiles knowing God, but not glorifying him according to that know∣ledge, were given over to a reprobat mind, Saul to an evil, and Achab to a lying spirit; vides igitur, by this it is easie to perceive, that God alloweth temptations,* 1.109 to awaken his Disciples, rouse his followers, and make them watchful to resist temptations, when they come, that they be proportionat to our strength, and also we liberat from their fraud, or force; both which are hinted at, in lead us not into temptation.

Lead us not. The old rule of charity is here again to be reflected upon, and presseth brotherly-love upon all undertaking to pray; we are all subject to temptation, and all is to be prayed for,* 1.110 that we all may be strong in the Lord, and in the power of his might. The Mahumitans, will stand together, the Indians pray for one another, yet it is with Christians, as it was in the Orators complaint, with the Romans,* 1.111 (a small allowance being given me to alter,) for with shaddows, idlenesse, plea∣sure, opinions, and wicked works, are we de∣stroyed, destroying each other, in our cursings, heart-burnings, railings, and sin∣ful reproachings of our neighbours, in stead

of earnest, servent, and religious solicitati∣ons for them.

To inveigh against such in this age, who, it may be feared, put themselves into tempta∣tion, and when their wayes are by themselves Barricado'd, demands strength from Christ to support them,* 1.112 is not my design, yet it is a du∣ty to shew such, that to run into temptation, ought not to be our practice, but quietly to rest in our calling, and patiently endure the time of tryal, not opening a door of tempta∣tion to our selves;* 1.113 the presumptuous being fearlesse, heedlesse, are evermore in hazard, whereas the intelligent, in the perfection of Christian stayedness, say in a sound sense with Ahaz,* 1.114 I will not sin, nor tempt the Lord. And he gave one golden sentence among hundreds, to the Church,* 1.115 who uttered, tentationes decli∣na, flee from temptations like a child, but if they come, shew manhood, and endure them patient∣ly.

Lead us not into temptation.

THe danger or great evil of being led into temptation, couched in this Petition, offers it self, Reader, unto consideration; the Iews tempted Christ,* 1.116 and were destroyed of serpents, tu igitur cave, believe and tremble.

Naturalists speak of a little,* 1.117 but bold Bird, that will sall upon the biggest Goat, and suck her, leaving as a reward, drynesse, and blind∣nesse

to her feeder for ever; to this (Capri∣mulgus or Pfassus, that being the Birds vulgar name) may temptation be compared, which falls upon us in our wandring, tickling our breasts with complacency and sinful delight, yet we are made empty of the sincere milk of the Word of God in one sense;* 1.118 and by it is picked up the good seed of the Word in ano∣ther; and being blinded in our understand∣ings, we become as hooded Hawks, and car∣ried whither temptation pleaseth.

This Petition hath fear for its rise, as all the rest hath necessity and love. A wise man will decline the food, that disposes the hu∣mours for that disease unto which he natural∣ly inclineth, and avoids the house, infected with that malady of which he is apprehensive; and all being subject,* 1.119 mille modis more then ten thousand wayes unto it, w••shall, to creat warrinesse, 1. Discover the danger which is here feared: 2. How we shall be delivered from it, the thing here desired.

The first shall appear from the Coherence, from the Exigesis, it follows immediatly af∣ter the Petition, for pardon of sin, forgive us our trespasses, because relapses are dangerous, sin is compared to broken bones, sores, dis∣eases, wounds; the relapsing into which is a prognostick of direful sufferings: David sell by a woman, Lot by wine, Peter by a wench, but we do not read they turned back into those sins after the washing, not loving these iniquities in their practice again,* 1.120 which once by repentance they had vomited up, or re∣acting

that folly,* 1.121 for which lately before God they pretended to be sorry.

Let one example of a relapsed sinner throughout the whole Bible be sound, that after conviction, supplication, pardon and abso∣lution went back to his former irregularity, and redintegrated for all that into favour with God again; and something may be said, but since it cannot be had,* 1.122 let the pardoned sinner fear the snare, and pray against tempta∣tion.

The Exigesis (as it is called) clears this, for after, Lead us not into temptation, follow∣eth, Deliver us from evil; as if temptation and the Devil, temptation and ill, temptati∣on and evil, were so joyned, as hardly to ad∣mit a separation. And in earnest, we read of sew assaulted, but were either killed, wounded, or skarred: Iob, it is true, cursed not God, yet he cursed the day of his birth,* 1.123 which God made, and uttered some words which God did not relish. It is an excellent observe, that the fall of the two wisest, Adam and So∣lomon,* 1.124 was so great, that (though upon little ground) their salvation is questioned, which is a punishment their fall deserved.

The strongest Peter, that is, the most rocky Christian,* 1.125 being but an earthen vessel, may get a crack by temptation, which in our cir∣cuit through the world, should obsequiously make us listen to our Saviours direction, and pray after this manner,* 1.126 for the way of man is not in himself, neither is it in man that walk∣eth to direct his steps.

A poor man in Leipzick, having murthered and robbed the Master, Mistriss, and Children of a Family,* 1.127 declared, when attaqued and ap∣prehended, that he had lyen hungry three days under a stair, studying how, yet abhoring to do the deed; and in deliberating whether to do it, it was whispered by an unknown voice, Fac fac, do it, do it; upon which being en∣couraged, he attempted and executed that bloody crime.* 1.128 Tempting to sin is usually attended with sin, if not with the sin design∣ed, yet a sinful way may be forged to elude the design, which maketh temptations to be dangerous, and so much the more are they portentuous, as there is used a five-fold pol∣licy to ensnare the most Cautelous.

1. Temptation beautifieth the sin. The wine is sweet and pleasant to the gust of Noah;* 1.129 Ahab rejoiced no doubt in the conceited plea∣sure of the not yet possessed Garden of herbs; and how did Iudas hugg his thirty pieces of silver, when represented unto him, in the fairest colours that the Devil or the World could possibly draw, to overballance the blou∣dinesse of that crime nature it self detests, and without the fascination of money would not commit? Hence one calleth temptation a deceitful glosse set upon vice,* 1.130 to make it look amiable.

Pirats at Sea will put out the Kings Co∣lours,* 1.131 promising peace, and assuring friend∣ship; so temptation will put forth the vexil∣lum of Profit, Security, Quiet, Rest, Satisfa∣ction, and Content, and thus Wolf-like (cloath∣ed

with the Sheeps Coat) prey upon the cre∣dulous, inadvertent, and the carelesse soul. Avoid therefore, Reader, first the pleasure of sin,* 1.132 and next the sorrow of sin, in a withdraw∣ing from temptation; yea, when omnia pro∣spera sunt, time, all things thrives, live thou in fear.

2. It maketh them frequently to commit the sin.* 1.133 Peters love made him follow his master, but fear of himself made him do it afar off, and at last overcame his love, and made him be plunged in the gulf of temptation: And as the Fishes in Iordan, glides smoothly down the River, and sports in the Sea of Tiberias, and then hopefully advancing, as they think,* 1.134 they suddenly fall into the dead and stinking Sea of Sodom: So had Peter been by the stream carried to perdition, if our Saviour had not turned, which made Peter be (though wet) safely landed upon the shore.

God stood by,* 1.135 and suffered Noah to drink, but sent Noah's own son to mock him for his intemperance, which occasioned the Father to curse his Son, which for his insobriety was a punishment to himself: Sampson saw an Harlot and went in unto her;* 1.136 and Delilah at last made that Nazarite be shaven, and the Judge of Israel to be derided of the Phili∣stines justly; he had put out the eyes of his soul by gazing upon the face of a daughter of the uncircumcised, and they uncircumcised, put out the eyes of his body, that he cir∣cumcised, should gaze upon no other.

3. It may benumme the conscience under sin.

How soon did David's heart smite him for cut∣ing the lap of Sauls garment?* 1.137 but untill the Child was born by Bathsheba, he never re∣flected upon his adultery, and cutting off a Worthy from Israels Camp. A hand by long working, contracts hardnesse, to that degree, that a Thorn will not penetrat, nor a Nettle raise a blister. What more? by frequent as∣saults of evil thoughts,* 1.138 crowds and throngs of unclean desires, the soul becometh stupid (as men are said to do by touching, though with a pole, the Torpedo) and its hoo•• being hardened by trotting in the way of the wicked, it is not disturbed, but eased in the seat of the scornful,* 1.139 the Conscience being seared as with an hot iron.

4. It may cause black suppositions because of sin:* 1.140 What sad and dark expressions flowed from the mouth of patient Iob? choosed he not strangling and death rather then life? &c. What man can reveal the inward actings of Asaph's soul,* 1.141 when he roared under the rod, Hath God forgotten to be gracious?

Such a cloud of witnesses affrighting from temptation, ought to inspire us to pray a∣gainst it, in the words of a holy man, Rector meus,* 1.142 O my God, remove from me vanity of soul, unconstancy of mind, wandring of affecti∣on, impurity of speech, loftinesse of eyes, glut∣tonny of the belly, back-biting of my neighbour, the desire of riches, hunting for worldly glory, the evil of hypocrisie, the poyson of flattery, the contempt of poverty, for these are temptati∣ons, and if they overcome, our reckoning will

not be so insignificant as our licentiousnesse makes them now to be accounted.

5. It may end in desperation.* 1.143 A Father speaking of the temptations of the righteous, asserts, that pene ad lapsum, it almost creats utter despair, as it did of late to that York∣shire Minister,* 1.144 who going down to the Water∣side to drown himself, opened the New Testa∣ment, and in a glorious providence first fell upon that of St. Matthew, Come unto me all ye that are weary and heavy laden, and I will give you rest. Doth Christ say so, said the good man? then I will not drown my self. The soul here was bouy'd up by a miraculous and invisible hand, or then he had sunk in the mighty waters:* 1.145 the man might have sung, If it had not been the Lord who was on my side, when temptation rose up against me, then the waters had overwhelmed me, the stream had gone over my soul, then the proud waters had gone over my soul; blessed be the Lord who hath not given me as a prey to their teeth.

But what a dolefull ditty would the soul of a Iudas,* 1.146 a Saul make, when dislodged the body, by the force of temptation? O I am eternally doomed to be the Devils slave, cried a convicted soul, and in so saying, impetuous∣ly threw himself out of a window and broke his bowels. Alas, alas, cried another some∣where to one, in a vision, woe is me, woe be to me: all which to prevent, keep from the brink of the Well,* 1.147 the edge of the Hill, the mouth of the Pit, the way to the Den, and avoid the path of death, by declining the ve∣ry

occasion of temptation. And pray, 1. That they come not. 2. That they conquer not.

That our eyes may behold no Delilah,* 1.148 nor ears hear the voice of Ionadab, nor our hands handle Iudas silver, nor our backs that it wear nothing of Achans garment, our ta∣sting none of the rich gluttons sare, our noses smell-nothing of the blood with Nimrods hounds.* 1.149 I knew and heard a Malefactor affirm she smelt the blood of the murthered then in his cloaths, and at a great distance, certain dayes after the fact.

Pray, Reader, against such devices, I say, pray,* 1.150 for it was not rowing, but Lord save us, or we perish, brought the Disciples safe to land.

Palladius consulting with Macarius about his temptations, was advised to tell them, that he kept the walls of his Cell for God. And indeed we ought to keep both the walls and furniture of the house for God, temptation being so daring, that if the door be not open, it will creep in at the windows,* 1.151 yea, uncover the roof, and take possession. It is pugna contra malignos spiritus, a fighting against evil spirits, and they will not be said nay, hav∣ing a three-fold stratagem to conquer and o∣vercome:* 1.152 1. Suggestione. 2. Delectatione & Consensu, suggesting or prompting the mind to ill, then alluring the affections to betroth it, then commanding the will to con∣sent to it.

Or first,* 1.153 bewitching the sense, then inflam∣ing the appetite, and lastly, causeth the action,

& ut hoc non hoc fiat, that it be not done, that God suffer us not to answer the desire of tem∣ptation, nihil enim fit, nothing being done, but when he either doth it,* 1.154 or permits it; this Petition is offered up, the Saints there∣by begging perseverence in sanctity and holi∣nesse in the whole man, which as it is Gods Temple, ought to be kept clean for him.

I can find no convincing argument perswa∣ding,* 1.155 that Manuel under the title of the Te∣stament of the twelve Patriarchs, to be a real History, yet it seems the Treatise is ancient, and touching the case in hand, Benjamin is personated, to speak pertinently, thus, My children, shun the naughtinesse of Belial, for at the first he delighteth those that obey him, but in the end he is a sword, and father of many mischiefs, for the mind having once conceiv∣ed by him, it bringeth forth envy, then de∣spair, then sorrow, then bondage, then needi∣nesse, then troublesomnesse, and then desola∣tion: for which cause Cain was tormented with these seven punishments by God, and in seven years had still a new plague, &c.

Lead us not into temptation, shews, we re∣gard and notice their force, and would have it dissipated and overcome,* 1.156 which shall be, we using against it the Word of God, and faith in God, and prayer to God.

It was by Scripture that Christ the Se∣cond Adam overcame the tempter,* 1.157 not that he had no other weapon, but he would use no other, to teach us to depend

and trust to its edge, when tempted to glut∣tony, as he was in the first temptation; to vain∣glory, as he was in the second; or covetous∣nesse, as he was in the third; all which he O∣vercame by the Psalms, and Moses, when the first Adam tempted to the same sins,* 1.158 was foyl∣ed in the first assault: In both which it is ob∣served, that Adam yeelded to be as God, when Christ left it doubtful, whether he was the Son of God; by humility destroying the first Adams loftinesse.

Therefore omnes Scripturas, let thy mind and heart be upon the Law, and believing that word, Resist the Devil, and he will flee from you;* 1.159 answer all temptations, as Agesilaus answered that question, What benefit the Spar∣tans reaped by his Laws? answered, The con∣tempt of pleasure; or if you will take a more understanding Teacher, Are you tempted to Covetousnesse? think of Paul's bonds: To Concupiscence? ruminat upon Paul's prison: To Distrustfulnesse? remember of Paul's chain:* 1.160 To Gaudinesse? meditate upon Paul's palenesse: To Delicacy? reflect upon Paul's tears, his hungring, his fasting, &c. do this, and praesentia ridebimus omnia,* 1.161 we shall over∣come all tryals. Or if you will yet go higher, Art thou tempted by diseases, by death, by losses, in thoughts, of distrust, &c. or per∣secutions? remember Christ his scriptum est: It is written, eye the Law and Scriptures, ob∣serve the Saints,* 1.162 remember Jesus, and that the Word of the Lord endureth for ever: Imi∣tate what is good, consider what is holy,

build a Solomon's Temple in thy self, let light be in the holy of holies of thy soul, set an watch at the door of thy mouth, give not thy self over to temptation, and he who keepeth thee shall not sleep.

Yet our life being so sull of temptations, that non immerito,* 1.163 it might be called a temptati∣on it self; we are both to be watchful of them, and pray against them, that we may be protected by the shield of God, unto which, prayer must either be effectual, or we are in vain taught to pray in this Scripture after this manner, Lead us not into temptation; and that we be fitted to pray, we are exhort∣ed to watch, that temptations may be taken at first, while young. In that just now cited suspicious Manuel,* 1.164 Ioseph is represented ad∣vising his sons to chastity, giving them an ac∣count of the slienesse of Memphitica his Mi∣striss, who came to him, sometimes to learn the Word of God, sometimes to pray, that he would pray God might give her a son, which he did, not knowing her meaning, &c. Temptations are generally wary, which should make us chary,* 1.165 and when intricat, to call for deliverance.

Moreover, in dealing with temptations, the King of Syria his policy will be useful to fight against the King of Israel himself,* 1.166 thy master-sin; David declareth he was upright, and kept himself from his own iniquity, that which is nearest, inmost: And it is happy, as one saith,* 1.167 and well, when the soul is ac∣quainted with temptation, as Rhoda was with

Peter;* 1.168 It is Peters voice, said she: It is Sa∣tans voice, it is the fleshes voice, say thou, and flee from it, not for joy, but abhorrency. When David was tempted to number the people,* 1.169 he saw not the drift of the tempta∣tion, but Ioab did; yet all his rhetorick could not perswade that King to desist from following the temptation, untill he smarted for his folly.

It is a difficult task to distinguish the voice of Satan from that of the flesh; yet touch∣ing the first, I have read a twofold rule, as∣suring they are immediatly from Hell, and from the Devil: 1. When they are sudden, un∣expected, drawn from no premisses, but like a flash of lightning (not for its going) but for its coming. 2. When they are out of the road of natural corruption, when horrible, destru∣ctive, and contrary to the very principles of carnal self, like that story of a certain Wi∣dow, who being delivered of a child, could not get it baptized untill she discovered the father, which she resolving to conceal, first killed her child, and then hang'd her self, and this coming to the ears of a Scholler who was the father, he stob'd himself to death; which related to the ears of him who refused bap∣tism, made him hang himself also. Now (saith my most worthy Author) who can doubt but all this was done by the instigation of the Devil,* 1.170 lying so far from the high-way of Hu∣mane frailty, that they are not to be seen in it, say I? to which may be added, drenches for destroying births, murthering of infants,

committing incest, bestiality, Sodomitical embracements, or the like.

Satan,* 1.171 after a foyl, may depart for a season, watching a fitter opportunity to tempt; he is called Beelzebub, that is, a Prince of flies; either as the learned think, his image was in that likenesse,* 1.172 or worshipped among the Ekro∣nites, when molested by that creature; this is sure, that like a fly, if he be beat off, he will come on again, and by some enticing way, may be not yet urged, fetch the soul from its for∣mer stedfastnesse, to follow him; which he can do with more skill then Calisto the Cur∣tizan did,* 1.173 who told Socrates the Philosopher, he could draw none of her followers away, but when she pleased she could draw away all his: No wonder, said he, for I draw them to vertue, and that is up hill, a difficult ascent, but thou draws them down a Precipice, thrusts them down a hill, which is easie. We are by natu∣ral corruption still travelling upon the edge, and Satan hath, and will, try many wayes to give a thrust; and we accounting our passage easie, are delighted with the change, and love not to return back again.

Temptations may be compared to that raging sea, conceited to flow upon a poor Traveller, who saw moreover a raging Lyon coming towards him; and at the same instant, an ugly serpent creeping into his breast; all which made him cry, miserere, for a remission of sin, and delivery from death, for which, by a voice, he was advised, saying, fuge, sperne, contere, corono, flee from the Sea, defend thy

self from the Lyon, bruise the Serpents head, and I shall crown thee with glory and victory; the issue of every religious resister, and wrest∣ler against temptation, there being a Crown for the victorious.

Lead us not into temptation.

THe danger of temptation being so great, it is time to appear for caveating against harsh conceits of God, and touching that, it is fit to inquire whether he be the Author, or cause of the sin committed, since he is the leader to temptation; the ground of which surmise is founded upon those Scriptures ex∣pressing his hardning of Pharaohs heart,* 1.174 giv∣ing up the Gentiles to a reprobat mind: For answer to which, we shall clear, 1. That God is not the Author of sin. 2. What may be the true cause of it.

As introductory to which, we distinguish betwixt Gods willing, nilling, and permitting sin; It is unquestionable that he wills not sin, that is,* 1.175 commands it not to be, it being nei∣ther among his works, nor in his Law: It is as evident, that if he willed not the same, it should not be, he being able to reduce both Devils and men to order, that he permitts sin,* 1.176 is by few denyed; and its permission is consistent with his Law, he beholding it, as a Prince might do a thief. In short, to say he commanded sin, were to deny his holinesse, to

affirm he could not stop it, were to infringe his omnipotence;* 1.177 and to attest he permitted it not, were to deny his providence, and some∣what to exist that gives Check-mate unto his power, with which also he hath nothing to do: for if we err not,* 1.178 Iosephs selling, as well as Iosephs dreaming, is to be referred to provi∣dence over-ruling.

He saw Cains envy,* 1.179 which cannot properly be said his willing, or nilling, having a pro∣ductive will which worketh on things, as the cause on the effect, but by a permissive will he is a spectator and beholder, as in that case of the Babylonish Ambassadors,* 1.180 and Hezekiah, whereas he withheld Abraham from sacrificing Isaac, by a contrary precept, leaving the other to himself for discovery of himself.

This is excellently figured under that pa∣rable of King Iames,* 1.181 of a Nurse having a child, but beginning to go, who may be said justly to make the child fall, if she leave it alone knowing it hath no strength without help for self-supportance, so God Almightly, as be∣fore is said, is said to lead us into, when he leaves us in temptation; and though he can say little or nothing that cometh after that King, yet for the case in hand it may be said, though the Nurse may be shent, yet God is not to be blamed for his relinquishing: For, 1. He is not oblidged to hold us up. 2. We oft conceit our selves to be strong. 3. We had once strength, and he is not bound to repair broken sinews. 4. He can cure us, and make us better. And, 5. Such as falls, blame themselves, ne∣ver

God. Iudas, an Achab, go not without their own heart charging themselves with the production of sin.

And it may be attested also from reason,* 1.182 that God is not the Author of sin, there be∣ing no evil work, without the precedency of an evil will, which floweth not from him, as is apparent from the nature of God, the Law of God,* 1.183 the nature of sin, and the bitter∣nesse of the death of Christ.

The nature of God, being once known, darknesse may be thought to flow from the Sun, as soon, as clearly, as sin can be suggested to originat from him, when the root of all sweetnesse shall be embittered, and the Suns darknesse in his Eclipse be defended, as pro∣ceeding from its self; then, and not before, can sin in reason be thought to proceed from God, he tempting no man, that is, to evil.

The Sun-beams light on a Carrion, and al∣so on a flower, that the one is sweet, the other not, proceeds not from the Planets influence, but from the delicacy or rottennesse of the thing scented. The Musician stricketh on an ill-tuned instrument; that it soundeth, in∣deed he is cause, but that it soundeth ill, emergeth from the vitiosity of the instru∣ment: yea, what though our shallow judg∣ments sathom not the Abysse of Gods inno∣cency, rather let us charge our selves of ig∣norance, then him of injustice, for to use the words of our Royal Expositor,* 1.184 and a Father, in so high a point, it is fit for every man, sa∣pere ad sobrietatem, to be wise unto sobrie∣ty.

Respect the expresse will of God, or his Scriptures, and their aim, scope, design, ener∣gy, and end is, to bind, curb, and destroy sin: It was in mans redemption said to mankind,* 1.185 sin no more, and the Apostles praying, preach∣ing, amounted to this,* 1.186 dearly beloved, abstain from fleshly lusts. Behold also the nature of sin, and it is a departing from God, it is cal∣led a work of darknesse,* 1.187 and by it the flesh striveth against the Spirit, evidencing, that the wise God gave no consent to its being; for, who would appoint a power to check and restrict himself? and though none of these might, yet the bloudinesse of the death of Iesus, the strong cryes he put up, the bloody sweat he suffered,* 1.188 the shamefull and painfull death he under-went for the expiating its guilt, the destroying of its work, cleareth his detestation thereof; to all which add, that in the highest accusations of an awakened con∣science,* 1.189 the sinner roareth against himself for yeelding, not God for leading him into tem∣ptation.

Once more consider,* 1.190 there is in sin two things, First, the Act, and next, the Deformity or obliquity in that Act.* 1.191 The strength by which the Murtherer puts forth his hand, is from God: but that he doth it to kill, is from another efficient. The rider causeth his horse to go, but if he halt, it proceds from some debility in the beasts nerves. Iudas eyes saw the money which was from God, his fingers told the money from him also, but the sin for

which he had it, he chargeth solely and whole∣ly upon himself.

Gods giving up the Gentiles to vile affecti∣ons,* 1.192 to a reprobat mind, implyeth not his Agen∣cy therein, but the Retaining of his grace, and leaving them to themselves, being other∣wise not bound to do, as was the Nurse in the above-mentioned similitude.

And the same serves to answer,* 1.193 if the Lord be said to be the cause of the defection of the ten Tribes from the house of David, with this addition, that when it is said to be of him, it is understood of the disposing the pro∣per causes thereof, for the punishment of Re∣hoboam, and fulfilling the Prophecy made against Solomon,* 1.194 quoniam qui providenter atque omni∣potenter, he in his wisdom being able to rule all things, whether good or evil, for his own purpose. The cause of Iudas selling Christ, was Covetousnesse; Pilats crucifying him, was for Fear;* 1.195 all was of God, that is, the ordering of these things, for production of the great end of mans redemption.

Fore note, his permitting sin is not otiosa, a bare looking on, to behold it, and no more; neither is it Tyrannica,* 1.196 as to command its actions, or approve its workings; neither is it libera, as if sin were not under his providence, and had liberty to run and come where and how far it pleased his permission, being deter∣minativa, determinative, he appointing how far it shall go; and further then his Law, nei∣the Iews, nor Pilat, nor Iudas, nor sin, nor the Devil can go: Iesus may be put to death,

but who can hinder his assuming life again, it being so determined by God?

A Hermite oft deluded by the Devil,* 1.197 being taught, and having heard many things from him, supposing he had been an Angel of light, was at last advised by his Familiar, to slay his son, who abode in the Cell with him, for procuring to himself equality of glory and dignity with Abraham, for which glory, de∣lirus iste senex dementatus, the deluded old man attempted the act of murther; but the boy by flight and nimblenesse escaped for, and with, his life. Here was temptation yeelded unto,* 1.198 but the sin of the temptation, as to its term, viz. as it ended or designed the boyes life, God frustrated and bound it up, that sin could not do it.

It was for this, viz. lest God should be con∣cluded the Author of sin, that some of late read or said these words, Suffer us not to be led into temptation, in stead of lead us not: To detect which solly at large, were to be like them who said it: But this may be said, that these indeed were wise and holy in their own conceit, that thought the Gospel wanted their pertinency, or the Lords Prayer their correction; as if Jesus did not know how to teach apposite devotion, without their dire∣ctory; why was not Moses refined? and that ordinary expression expunged,* 1.199 God hardened the heart of Pharaoh? but where was the be∣nefit of the change? For if God suffer a Da∣vid to be led into temptation, having more power, wisdom, and strength, then David had,

he is by that known rule, qui non prohibet pec∣catum, he who can hinder sin, and doth it not, commits the sin, equally as guilty of the sin, as he should appear to be, had it been said, Lead us not into temptation; which yet is a more Scripture-like expression then the o∣ther: For who in Scripture is said to harden Pharaohs heart? It is answered, God. Who stirred up David to number the people? It is replied, God, he permitting Satan. Who mingled among the Princes of Zoan the spirit of errour?* 1.200 It is said, the Lord. Who gave up the Gentiles to vile affections? it is at∣tested, God. In these and such-like expressi∣ons he is not said to suffer it to be done, but to do it; and if it be demanded, who leads men into temptation? I answer truly, be∣cause Evangelically, Our Father which is in Heaven, &c.

It is true indeed, Cyprian reads the words, Et ne nos patiaris, suffer us not to be led, be∣ing constrained, as some others also, so to speak, because of the Manichean Doctrine, of two supream beings, one of God, whence all good:* 1.201 and another of the Devil, whence all ill; but, who knows not that the Fathers must in many places, as light Gold, have their al∣lowance, and in feeding upon them, they must have salt? and enquiring only of such, whe∣ther their changing lead us not,* 1.202 to suffer us not, was to confute heresie, or to broach no∣velty, I go forward, knowing it may be a good Commentary, as with Augustine.

In Lead us not, there is no harm; for be∣sides

our Saviours authority, there is this in reason may be said for its innocency, that Gods leading is not a dragging;* 1.203 man is not forced, though led into the field: for being led into, imports, consenting to; hence that Precept, Resist the Devil:* 1.204 neither is it determining, Fiunt tentationes enim per Satanam, tempta∣tions not flowing from Satans power, but Gods sufferance, and Lead us not, imports a confinement of Satan, a binding of him up, that though he desire to, yet he never may devour us. Our fear not being primarly of the Devil,* 1.205 but in God, his sorsaking us, nothing being able to hurt without his permission.

He led Cain into the field, and he died, but succoured Peter, and though wounded, yet he was not killed by his foe;* 1.206 he so ordered Cains sin, that he became a terrour to himself; he so disposed of Peters fall, that he is a notable ex∣ample, of mans frailty, and Gods compassion; he orders the fair, and so he doth the foul weather; and for the one, or removal of the other, he is still to be addressed unto.

If we search into the true cause of sin, and speak properly, we shall perceive it hath no cause, yet since it is, it must hav a principle, an Author,* 1.207 an Origin, and fountain; and to lay the sadle on the right horse, the cause of sin, is either without us, which is the Devil, or with∣in us, which is our own corruption.

Against the first in this Petition, we pray, and for his chaining, he oft holding up the wrong end of the Perspective,* 1.208 making sin ei∣ther not visible, or so little, that it may be

attempted, saith corruption, without danger, or contrary by a magnifying mirrour, he makes sin to appear of a despairing bignesse, that it cannot, that there is no hope of pardon (saith both he and corruption) he is that spiritual murderer that wounded our first parents, that contrived the death of the Son of God,* 1.209 Iudas covetousnesse, and the Iews malice concur∣ring. He is still tempting us, in visions, dreams, by ill example, alluring the old to covet, the young to lust, the rich to pride, the poor to despair; and in short, had it not been for this tempter,* 1.210 it is probable sin had never been in man: by the inordinat desire of know∣ledge, he cha••••'d the Virgin Wax of Adams innocency, with such Art, that it received his own image of insanctity, who transmitted the same, as well as his nature, to his unhappy posterity; but since God had mercy, and sav∣ed Adam, we here recurr to the same com∣passion for deliverance from the old tempter.

At Friburg he appeared in Ministerial habits,* 1.211 to a good old man dying, with Paper, Pen and Ink, to write down all the sins committed in his life; and after much importunity, he was ordered to write down, first, The seed of the woman shall bruise the head of the Serpent; at which words, throwing paper and all on the ground, the spirit disappeared, and the old man died comfortably, God not leaving corruption to it self, though Satan attempted excitation.

To scan the length, or discover the vari∣ous ways by which the Devil suggests or

tempts to evil,* 1.212 is a darker mystery of iniqui∣ty then man can clear; and the darknesse that is in our nature (where he usually keeps) is so grosse, that we cannot trace him: Yet as the Countrey of Hamsem,* 1.213 though covered with so obscure a darknesse, that no neigh∣bouring Province dare either enter in, or can see any thing in it, and yet by the voice of Men, crowing of Cocks, neighing of Horses, which is heard, it is concluded inhabited: so by the noise,* 1.214 roaring, fightings Satan makes in the heart, it is evident he is there; and being it is not in our power, we have recourse to our Father, to be delivered from him, yea, secured from our hearts, a Province in the Kingdom of Man (as the other in Armenia) so dark, that it exceeds Cimmerian darknesse (a proverb thought to rise from the above-mentioned Countrey) that our selves cannot see into it, untill the glorious face of God, as the Sun, shine in upon us;* 1.215 and when that is done, its intricacies and slienesse, still enfor∣ceth this to be said, Lead us not into tempta∣tion.

As the case is now, natural pravity, hard∣nesse of heart, infidelity,* 1.216 and all other vices arising from the soul, as sparks from the fire, tempteth Satan himself to tempt us, and gives occasion by supine sloath, for him to work us easily to his mould:* 1.217 God is generally so for∣gotten, his Son is ordinarily so slighted, and the Spirit so oft despited, that we expose our naked breasts to the tempters shafts, as if their poyson and heat should be cooled, and

deaded, before they reach our hearts. It is said of one, reading those words of St. Iohn, The Word was made flesh, and not reverend enough in his behaviour, a Spirit gave him a blow on the face, saying, If the Word had been made a Devil, the Devils never forgetting that mercy, had eternally been reverently thankful: But since this was not, how respectfull and mindful should man be? yea, how vigilant against himself? and how watchfull against temptation? that by them God be not pro∣voked,* 1.218 imitating him who was so warry, that he knew not if ever the Devil had beguiled him twice in any one thing. Temptation not be∣ing the cause of our falling, but our inadver∣tence,* 1.219 dulnesse, and instability, whereby we shall even without outward violence, (as that house builded on the sand, which) will sink, though neither winds nor flouds should rise.

Satan that old Serpent being the father of sin, and our own lust its mother, adultery, for∣nication, uncleannesse, &c. its progeny; Moses rod and an evil conscience, its attendants; diseases of the body, consumptions of estate, and destruction of the soul being consequences thereof, we are to pray against it, and tem∣ptations to it, which shall suffice for the mat∣ter, and follows now the order of this Petition.

It followeth, Forgive us our debts, that re∣lating to sin past, whereas, Lead us not, insi∣nuats our desire to be redeemed from sin to come, and in both imports the sad and per∣plexed estate of poor mortals, who can no sooner have sin remitted, but must expect

from hell to be freshly assaulted, and led into temptation, which generally is an Usher to signal, great, and sad evils prayed against in the next Petition.

Notes

• * 1.1

  Mark 14 38
• * 1.2

  Rom. 7. ••8
• * 1.3

  Gen. 22. 1 〈…〉〈…〉
• * 1.4

  1 Kings 21. 16
• * 1.5

  Mat. 4 9.
• * 1.6

  2 Cor. 12. 2
• * 1.7

  Mat. 26. 39
• * 1.8

  Deut. 8. 2.
• * 1.9

  Cajen. in loc.
• * 1.10

  Landuls. Cart. Medit. in vir. Christi.
• * 1.11

  Greg. Moral. ••ib. 18. c. 1
• * 1.12

  Cajet. in Epist. 1 Thess. c. 3
• * 1.13

  Aret. loc. Comm. loc. 115.
• * 1.14

  Chry. Ser. 72.
• * 1.15

  1 Cor. 2. 11
• * 1.16

  Josh 7. 21
• * 1.17

  2 Sam. 14. 19.
• * 1.18

  Gen. 3. 6
• * 1.19

  Gen. 34. 2
• * 1.20

  Iob. 3••. 1
• * 1.21

  Psa. 139. 37
• * 1.22

  1 Cor. 6. 18
• * 1.23

  1 Tim. 6. 11
• * 1.24

  Eras. Apoph. lib. 4.
• * 1.25

  Jerom. in Eccl. 10. v. 4.
• * 1.26

  Eras. Adag. Chil. 1. Cent. 10
• * 1.27

  Cyp. in Orat. Dom.
• * 1.28

  Chrys. Hom. 24. in 1 Cor.
• * 1.29

  2 Kings 4. 40
• * 1.30

  Theoph. Cont. Calum∣niat. Christ. Relig. lib. 1. Glos. Ord. in text.
• * 1.31

  Plutarch. Apoph. in Lysin.
• * 1.32

  Prov. 9. 17
• * 1.33

  Rom. 7. 8
• * 1.34

  Orig. de Princip. lib. 3. c. 4
• * 1.35

  Prov. 7. 10
• * 1.36

  Greg. Epist. lib. 7. Epist. 53
• * 1.37

  Gen. 39 11
• * 1.38

  Joseph.
• * 1.39

  Beda in Lucae 4 Evangel. lib. 1. c. 4.
• * 1.40

  Psal. 119 55
• * 1.41

  Theod. in loc.
• * 1.42

  Weems Vol. 1. of ma••, c. 3.
• * 1.43

  Iames 1. 14
• * 1.44

  Bed••loe. 〈◊〉〈◊〉.
• * 1.45

  Luk. 14. 18
• * 1.46

  1 Ioh. 2 16
• * 1.47

  Aug. So. lilo, c. 16
• * 1.48

  Chry. 77 Serm. Bern. de diversis Serm.
• * 1.49

  Lavater Hom. 11 in Job.
• * 1.50

  Hill. in Psal. 119
• * 1.51

  Joh. 13 27
• * 1.52

  Ber. Med. c. 14.
• * 1.53

  Secreta∣ries stu∣dy. pag. 278
• * 1.54

  1 Sam. 17 51
• * 1.55

  Dan. 5. 2
• * 1.56

  Mat. 14 8
• * 1.57

  2 Sam. ••. 8.
• * 1.58

  2 Kings 18. 27 and 36 2 Sam. 16. 19
• * 1.59

  1 Tim. 1 19
• * 1.60

  Pro. 7. 27
• * 1.61

  Ioh. 16 2
• * 1.62

  Act. 26 9
• * 1.63

  2 Sam. 11 8
• * 1.64

  Ioh. 12. 6
• * 1.65

  Hatwood on the L. P.
• * 1.66

  2 Sam. 11 11
• * 1.67

  Jam. 1. 15
• * 1.68

  Binch. Mel. Theol. loc. 28.
• * 1.69

  Sphin•• Theo. c. 18.
• * 1.70

  Deu. 7. 19
• * 1.71

  Mat. 4. 1
• * 1.72

  Pela in Evang. Mat. c. 3.
• * 1.73

  Glos. Interl.
• * 1.74

  Chrys. Hom. 2. in Gen.
• * 1.75

  Hush. 21 Lect. on the L. P.
• * 1.76

  Greg. Naz. O∣rat. 16
• * 1.77

  Ambros. lib. 5. de Sacra, c. 4.
• * 1.78

  2 Chron. 32. 31
• * 1.79

  Tert. de Orat.
• * 1.80

  Rom. 1. 26
• * 1.81

  Gen, 4 6.
• * 1.82

  2 Cor. 12 9
• * 1.83

  Gen 39 9.
• * 1.84

  Zech. 3 1
• * 1.85

  Psal. 51 14
• * 1.86

  C••jet. in •• Johan. 5. 18
• * 1.87

  Jerom. in Mat. 26
• * 1.88

  1 Kings 22. 22
• * 1.89

  2 The••. 2 12
• * 1.90

  Aug Ser. de Temp. 126
• * 1.91

  Aug. de T••ini••a••. lib. 5. c. 1
• * 1.92

  Psal. 124 1.
• * 1.93

  Iob 2. 13
• * 1.94

  Greg. Mo••al. l. 1. c. 32
• * 1.95

  Gloss. Ord. in Text.
• * 1.96

  Caesar. Com. de Bell. Gal. l. 3.
• * 1.97

  Stella. in Luc. c. 11
• * 1.98

  Leo. Ser. 1. de Quad.
• * 1.99

  Jerom. in Psal. 66
• * 1.100

  Greg. Moral. lib. 23. c. 27.
• * 1.101

  Cyp. in Orat. Dom.
• * 1.102

  Beda. in Luc. lib. 6. c. 22.
• * 1.103

  Niceph. Hist. Eccl. lib. 3. c. 29.
• * 1.104

  Gallon. de Mart. Cruciat. c. 7.
• * 1.105

  Psa. 119. 8
• * 1.106

  Origen. Hom. 26. in Luc.
• * 1.107

  Aug. Ser. 26. de Temp
• * 1.108

  Rom. 1. 28
• * 1.109

  Chrys. Hom. 42. in Act. Apost.
• * 1.110

  1 Thess. 3. 5
• * 1.111

  Cicer. Tus. Quaest▪ lib. 5.
• * 1.112

  Chrys. Hom. 20. in Mat. 6
• * 1.113

  Tert. de Cultu Foem.
• * 1.114

  Isa. 7. 12
• * 1.115

  Sentent. Tropol. B. Nili.
• * 1.116

  1 Cor. 10. 9
• * 1.117

  Franz. Hist. Animal lib. 2. c. 24.
• * 1.118

  Mat. 13. 19
• * 1.119

  Chry: Ser. 68.
• * 1.120

  2 Pet. 2. 22
• * 1.121

  Prov. 26 14
• * 1.122

  Ioh. 5. 14
• * 1.123

  Iob 38. 2
• * 1.124

  Page on the L. P.
• * 1.125

  2 Cor. 4. 7
• * 1.126

  Ier. 10 23
• * 1.127

  Histor. Terribil. lib. 2.
• * 1.128

  2 Cor. 2 11
• * 1.129

  1 Kings 21. 2
• * 1.130

  King on the L. P.
• * 1.131

  Stella l. 3. de Contem-mond. c. 34
• * 1.132

  B••rn. de passio. Dom. c. 22.
• * 1.133

  Luke 22. 61
• * 1.134

  Mat. 2••. 41
• * 1.135

  Gen. 9. 22
• * 1.136

  Iudg. 16. 1
• * 1.137

  1 Sam. 24. 4
• * 1.138

  2 Sam. 12. 14
• * 1.139

  1 Tim. 4. 2
• * 1.140

  Iob 7. 15
• * 1.141

  Psa. 77. 9
• * 1.142

  Anselm. Meditat. lib. 2. c. 2.
• * 1.143

  Greg. lib. Mo∣ral. 10. c. 20.
• * 1.144

  Robert•• Key Intro∣duct. c. 2. Mat. 〈◊〉〈◊〉 28
• * 1.145

  Psa. 124▪ 3
• * 1.146

  Horrib. Hist. u•• sup. 656
• * 1.147

  Prov. 5. 8
• * 1.148

  2 Sam. 13 3
• * 1.149

  Gen 10. 9
• * 1.150

  Mat 8. 25
• * 1.151

  Greg. Moral. l. 8. c. 4.
• * 1.152

  Ib Hom. 16. in Evangel.
• * 1.153

  Wishart 19 Lect. on the L. P.
• * 1.154

  Ang. de bon. persever. l. 2. c. 6
• * 1.155

  T••stam. Pa••ri∣arch. pag. 144
• * 1.156

  Eph. 6. ••7
• * 1.157

  Mat. 4. 4
• * 1.158

  Jerom. in Mat. 4.
• * 1.159

  Plut. Apoph. in Agesil.
• * 1.160

  Chrys. Hom. 12. in Epist. ad Colos.
• * 1.161

  Author. Imper••. Oper. Hom. 3.
• * 1.162

  Jerom: Epist 13. a•• Rustie.
• * 1.163

  Ser. 5. in Psa•• Qui ha∣bitat.
• * 1.164

  Pag. 137
• * 1.165

  2 Pet. 2. 9
• * 1.166

  1 Kings 32. 31
• * 1.167

  Act. 12 13
• * 1.168

  Page on the L. P.
• * 1.169

  2 Sam. 24. 3.
• * 1.170

  Trap. in Johan. 13
• * 1.171

  Luk. 4. 13
• * 1.172

  2 Kings 1. 2.
• * 1.173

  Aelian, Hist. Var. lib. 13. c. 32.
• * 1.174

  Rom. 1. 28.
• * 1.175

  Deut. 25. 16
• * 1.176

  Iob 1. 10
• * 1.177

  Gen. 50. 20
• * 1.178

  Chrys. Hom. 64▪ in Genes.
• * 1.179

  Gen. 4. 6
• * 1.180

  2 Chron▪ 32. 31.
• * 1.181

  King. James Meditat. on the L. P.
• * 1.182

  Aug. de Civit. lib. 14. ••. 13
• * 1.183

  Iam. 1. 13
• * 1.184

  King James ut supra.
• * 1.185

  Ioh. 5 14
• * 1.186

  1 Pet. 2. 11
• * 1.187

  Eph. 5. 11
• * 1.188

  1 Ioh. 3. 8
• * 1.189

  Mat. 27. 4
• * 1.190

  Aquin. 2. 2dae.
• * 1.191

  Quaest. 79 Art. 2.
• * 1.192

  Rom. 1. 29
• * 1.193

  1 Kings 12. 15
• * 1.194

  Aug. de Civit. Dei. lib. 14. c. 27
• * 1.195

  Acts 4. 28
• * 1.196

  Biuch. Mellis. Theol. loc. 12.
• * 1.197

  Hondo••f. Theat. in Exem. Tertii. Precept.
• * 1.198

  Gen. 20. 6
• * 1.199

  Exod. ••. 3
• * 1.200

  Isa. 9. 14 Rom. 1. 16
• * 1.201

  Cyp. in Text••.
• * 1.202

  1 Cor. 11 1.
• * 1.203

  Iam. 1. 14
• * 1.204

  Aug. lib. 2 de Ser. in Mont. Dei.
• * 1.205

  Cyp. in Orat. Dom.
• * 1.206

  Gen. 4. 14
• * 1.207

  Joh. 8. 44
• * 1.208

  Gen. 〈◊〉〈◊〉 21
• * 1.209

  Ioh. 13 27
• * 1.210

  Gen. 3. 6
• * 1.211

  Hist. de Spect. l. 1 Spect. 117
• * 1.212

  Eph. 6. 11
• * 1.213

  Purchas Pilgri∣mage, lib. 4. c. 1
• * 1.214

  Act. 13 10
• * 1.215

  Ier. 17 9
• * 1.216

  Act. 7. 51
• * 1.217

  Psal. 9. ••7
• * 1.218

  Niceph. Eccles. Hist. lib. 11. c. 43
• * 1.219

  Chrys. Hom. Quod ••emo, &c.