Three Propositions, Exposition
An expoſition of that part of the Catechiſme, which is appointed for the three and fortieth Sunday.
WEe hauehave nowe to expounde and open the laſt petition,The ſumme of fourth and fifth petitions. that is cōteyned in that praier which our Lorde Ieſus Chriſte hath geuen and taught vsus. Heretofore it hath beene declared, howe and after what ſort we ought to pray for all that which concerneth this our life. And beſides (becauſe forgeueneſſe of ſinnes, is the key that openeth to vsus, and giueth vsus entraunce, when wee are to come vntounto him) that wee ought to aſke pardon of him, & to call vponupon him, which petition alſo hath beene opened.
But nowe it remayneth, that God in pardoning vsus our ſinnes, do keep vsus alſo in time to come, for theſe 2. petitions are not diuided, as thinges contrary one of them from an other, becauſe that in aſking pardon and forgeuenes of God, we do it for the faults that we hauehave committed againſt him,Gods mercy is a cloake for our miſchief & ſin. for we muſt not vnderunder the ſhadowe of Gods mercy, take an occaſion to do euill, nor yet take libertie vnderunder that colour, to diſpenſe with our ſelues, and too continue alwayes in our wretchedneſſe and ſinne: but when eueryevery one of vsus, ſhall loke into him ſelf, and ſhall finde him ſelfe to bee culpable and blame worthy before God, it behooueth vsus then to ſigh and mourne, and to aſke pardon and forgeueneſſe. Nowe when God hath ſo receiued vsus into fauour, and buried our faultes, yet this we are to do, to pray him, in time to come, to reſtraine vsus, and keepe vsus from euil, that wee may bee wholy ſtrengthened by his power,The ſumme of the ſixth and laſt petition. to the ende that we fall not anye more. And this is that which we hauehave nowe to intreate of.
The Miniſter.
Now we demaunde what followeth.
The Childe.
Leade vsus not into temptation, but deliuer vsus from euill.
The Miniſter.
Doe you make but one petition or requeſt of this?
The Childe.
No, for the ſeconde part or member, is but an expoſition of the firſt.
The Miniſter.
What is the ſubſtaunce and meaning of this petition?
The Childe.
Wee deſire that God leaue vsus not to our ſelues, to fall into wickedneſſe, neither ſuffer vsus to be ouercome of the Diuel, and the wicked luſtes of our owne fleſh, which continually fight againſt vsus: but that he wold geue vsus power to withſtand them, holding vsus vp with his hande, and keeping vsus alwayes in his ſauegard, that he might protect, defend, and guide vsus.
The Miniſter.
Forgeuenes of ſins paſt, ſhould not make vsus careleſſe in time to come.As I hauehave alreadie ſaide, after that wee hauehave cried and ſighed for our ſinnes and obteined mercy for our fourmer iniquities and tranſgreſſions paſt, and that we know that God hath forgotten them & calleth not them any more to account, wee muſt then reſpecte and conſider the time too come. For wee knowe that wee may fall eueryevery minute of an houre, conſideryng the frailtie and weakeneſſe which is in vsus. Behold thē a petition wc is worthie to be eſteemed. Some therehaue bin heretofore yt would diuide it in to two, thus, Lead vsus not into temptation, One: But deliuer vsus from euill, an other. But this is vnaduiſedly doone:The meaninge of this, Lead vsus not into temptation. For in ſaying, But deliuer vsus, we meane more fully to expreſſe, that which wee had already declared before. Wee pray then in the firſt place, that GOD woulde not leade vsus into temptation. And what is the meaning thereof? That wee bee not vanquiſhed and ouercome of temptation. And what remedy hauehave we for that? that is, that God ſhoulde bee with vsus therein, too mainteine, vpholde, and warraunte vsus: For if he ſhould not mainteine vsus, all were doone with vsus, and we ſhould be poore comfortleſſe & hopeleſſe creatures. So then this is but ſingly one requeſt or demaunde, conſiſting of theſe two partes that be therein conteined.
Nowe we demaunde what is the ſubſtaunce and meaning thereof: the aunſwere is, that God would not ſuffer vsus to fall into wickedneſſe,Mans weakeneſſe and his infinite aſſaultes ought to prouoke him to earneſt and hartye prayer. and inconuenience. And ſo wee confeſſe, that wee ſhould not knowe howe to goe forwarde one ſtep wtout fallyng, and that euen as there are infinite temptations that doe aſſault vsus, ſo wee ſhoulde be vanquiſhed and ouercome at eueryevery ſtroke, vnleſſe God had pitie of vsus, and ſtrengthened vsus. Nowe that wee may the better perceiue and vnderſtande this, wee muſte knowe, that it behooueth vsus, to requeſte of God, that hee ſuffer vsus not to bee ſurpriſed and ouertaken of the Diuell, and of our owne fleſhly luſtes. Beholde the Diuell who is our enimie, hee ceaſſeth not to make war againſt vsus, as it ſhal by and by be declared more largely and fully:A fit ſimilitude to ſet out mans frailty, and Satans ſtrength. We are not able to reſiſt him: it is as if a flee, woulde take vponupon him too fight with a Lion: yea we are leſſe than a flee in compariſon and reſpecte of the Diuell: For what are wee? What are our weapons and armour? and what is the ſtrength and power that wee hauehave? Nowe hee is the prince of the worlde,Iohn 16.11. and ſo by conſequent ruleth aboue vsus: ſo that wee ſhoulde bee his pray, were it not that God doeth mainteine and warraunt vsus. And beſides that, there are the luſts of our fleſh, which fight againſt vsus: wee neede not to goe very farre too ſeeke our enimies, they are within already: the Citie is taken, as men ſay. So that you may ſee that we hauehave very great neede to come vntounto God, and to pray him that he woulde not ſuffer vsus to be vanquiſhed and ouercome of temptation. For if wee were not ſtrengthened from him,Death, yea eternall death, at eueryevery of our ſteps, if God keepe vsus not. wee ſhoulde be more then miſerable, and wee coulde meete with no other thing at eueryevery ſteppe but death, yea eternall and euerlaſting death. Wherfore ſo often as wee are too make this requeſt, let vsus thinke what neede wee hauehave to doe it: for wee neuer pray to God, in good earneſt and hartily, yea with ſuche an affection as is requiſite & meete, vnleſſe we knowe what neede wee hauehave that God pardon vsus, and afterwardes that hee take care of vsus. There are diuers that are very well ſkilled to pray, but it ſhalbe nothing elſe to them, but a Ceremonie. So then let vsus marke, that our praiers ſhall not be ſo ſtedfaſtly and aſſuredly grounded as they ought to be, vnleſſe eueryevery one of vsus enter and goe downe deeply intoo himſelf thus, Goe to, who art thou? How many faultes haſt thou committed?Diligēt examination of our ſelues muſt goe before prayer. And what wilt thou demaunde of God now? That hee woulde receiue thee to mercy, and after that thou knoweſt thy frailtie, that thou be alwayes watchfull and diligent in time to come, to preaſe vntoo him, that hee leade thee not into temptation. Marke then what great neede wee hauehave of this petition, when wee ſhall hauehave ſomewhat narrowly conſidered of our ſelues what maner of men we are, and what our weakeneſſe is, and that we ſhould be ouercome a hundred times in a day, of ſo many enimies as wee hauehave, if this were not, yt god cōmeth betweene them and vsus,God is our defender againſt al our enimies and ſetteth himſelf againſt them as our defendour. And why ſhoulde we marke this? Let vsus beholde and conſider the Diuels might, power, and wil. He is a roaryng Lion, ſaith Saint Peter, who deſireth nothing elſe, but wholy too ſwallowe vsus vp and deuoure vsus. And what are wee?1. Pet. 5.8. euen a Flee, as I hauehave already ſaide. Afterwards when we ſhal cōſider, that the Diuell cōmeth not to aſſault vsus a farre, neither maketh his preparation, or layeth his furniture againſt vsus, on the one ſide, or on the other, but findeth matter in our ſelues, wherewithall to vanquiſhe and ouercome vsus, that is to ſaye, all our affections whiche are ſo many enimities and hatredes againſt GOD, as Sainte Paule ſaith in the eight of the Romans. Rom. 8.7.When I ſay, wee ſhall hauehave thought vppon this, wee ſhall afterwardes with a good zeale pray vntounto God, that he leade vsus not into temptation. And moreouer becauſe wee doe not ſufficiently perceiue, howe much we ought to ſuſpect and feare our owne luſtes, it is ſaide that they fight againſt vsus, and woulde ouercome vsus indeede, were it not that GOD gaue vsus ſtrength to reſiſt and withſtand the ſame & kept vsus alwayes vnderunder his ſauegarde and defence,Howe daungerous our owne luſts and affections are. that wee might be defended by him: For if he did not beare a ſtrong hand ouer vsus, and raine vsus hardly vp, it is certaine, that wee coulde not tell how to goe one ſteppe without fallyng, and that into a mortall and deadly fall, as we hauehave already declared.Two good reaſons, why wee ſhoulde wholy ſubmit our ſelues to Gods gouernment and guiding. So then let vsus learne to commit our ſelues wholy into the guiding, gouernment, and ſauegarde of almightie God, becauſe we are not able to gouerne our ſelues, and that if wee woulde take it vponupon vsus, our preſumption ſhoulde bee a cauſe, to make eueryevery one of vsus in ſo doing, to breake our necks. And thus much concerning the firſt anſwere. And nowe we demaund further.
The Miniſter.
By what meanes is this brought to paſſe?
The Childe.
When he doeth guide and gouerne vsus by his holy ſpirite, thereby cauſing vsus, too louelove goodnes & to hate euil, to follow righteouſneſſe, and to the ſinne: for by the power of the holy ſpirite, we ouercome the Diuel ſinne, and the fleſh.
The Miniſter.
What our nature leadeth vsus to.We hauehave ſaide that beſides that wee are frayle and weake, we are giuen to euill. So long then as God ſhall leaue vsus in our nature, we ſhal louelove ſinne and hate goodnes, we ſhal hate righteouſnes, and louelove euill. This prayer thē ſhortly cōteineth thus much, that God would change vsus. For mā, if he rightly cōſider himſelf as he is, ſhal finde that vntill ſuche time, as God hauehave taken him into his defence, he is ſetteled, and that with delight and pleaſure in ſinne: for we bring ſuch corruption wt vsus from our mothers wombe, that all our ſenſes, our thoughts, and our affectiōs, are continually geuen to euil.Gen. 6.5. Nowe if God did not ſtrengthen vsus, and holde vsus as it were by the hand: whither ſhall wee come? Wee hauehave not onelyonly this frailtie to cauſe vsus to fal, but we alſo hauehave this inclinatiō & redineſſe to euill. Behold then a poore & miſerable ſtate. for ye Diuel is a Tyrant: who hath rule, and authoritie ouer vsus, vntyll ſuche time as God deliuer vsus and ſet vsus free,Iohn. 8.16. euen as ſpeach is had therof in the viii. Chap. of the Goſpell of Ieſus Chriſt according to S. Iohn.
This petition then, conteineth in ſūme, thus much in it ſelf, that God wold in ſuche ſort chauge vsus, that whereas nowe wee are inclined to euill, and geuen thereto, yea that wee runne to it, and are ſetled in ſinne, that he woulde renew vsus, and place in vsus ſuch a print of his goodneſſe, and of his feare, that wee may hate the euyll, & louelove the good, which we ought to aſpire and come to. But how doeth hee woorke this?Gods ſpirite an effectuall inſtrument of our newe birth. By the power of his Spirite. And this is the cauſe why theſe two woordes, the Spirite and the Fleſh are ſo often ſet one of them againſt another in the Scripture. Now this woorde fleſhe, is not taken according too the common ſpeache, but it is taken for man, inſomuch that all that wee bryng from our mothers wombe,Fleſh and Spirite what they meane. is called fleſh. And what meneth this word Spirite? It is nothing of that belongeth vntounto vsus, that is to ſay, of that we hauehave of our naturall inheritaunce: but it is the grace of God by the which we are renued, Wherefore it behooueth, that God manifeſt his power ouer vsus and in vsus, in ſuche ſorte, that wee be refourmed from euil to good,The Spirite a pleadge of our electio. and that he ſo take vsus to himſelf, that by this meanes he ratifie and confirme the adoption which hee hath made, in electing and choſing vsus for his children. And the ſpirite of God woorketh with a certaine power, which declareth it ſelfe in vsus. But here the queſtion is of drawing vsus out of the Diuels tyranny, and of placing vsus in ſuch libertie, that wee ſhoulde knowe, learne, and ſtriue, freely and with a good affection, to ſubdue our appetites and luſtes. And now then wee hauehave to marke that in praying God, not to lead vsus into temptation, we muſt come to the meane whereby we may ouercome it, that is that wee may bee renued by his ſpirite. Now we cannot be allowed for his children, except we hauehave well practiſed this ſentence of S. Paul, when he ſaith: that if we will proteſt & publiſh our ſelues to be Gods children,Rom. 8.26.27. wee muſt beleeue alſo in the holy ſpirite, whiche crieth in our mouth. By that hee declareth, that when it pleaſeth God too receiue vsus to mercy, and when he wyll take vsus for the members of his Churche, that then hee woorketh mightily in vsus, for that purpoſe, by his ſpirite. Thus then wee ſee, what is our defence, by which God warraunteth vsus againſt all the aſſaultes of the Diuell and all the corruptions which are in our ſelues. Now we demaunde againe.
The Miniſter.
HaueHave all men neede to pray thus, and to be guided ſo?
The Childe.
Yea, for the Diuell watcheth continually for vsus,1. Pet. 5.8. euen as a roaring Lion readie too deuoure vsus, and wee on the other part bee ſo feeble and fraile, that hee woulde out of hande beate vsus downe and ouercome vsus, if God did not ſtrengthen vsus and geue vsus the victory.
The Miniſter.
Let vsus come nowe more largely to declare, that which hath beene ſhortlye touched: that is to ſaye, that it is not in vaine nor through a Ceremonie, that we make this requeſt vntounto GOD, but that neceſſitie ought to inforce vsus thereto.Words in praier without feeling and vnderſtanding, is but hypocriſie before God.
And this is very requiſite to bee well vnderſtoode, for there are diuerſe Hypocrites that will eaſily enough pronounce and hauehave it often in theyr mouthes ſaying, Leade vsus not into temptation: But yet they knowe not wherefore they ſaye ſo. Beholde euen the Papiſtes themſelues: it is not to be doubted, but that al they that ſay theyr Pater Noſter, as they cal it, carry euen theyr owne condemnation with them before GOD. It is true that they that ſpeake Latine, and were neuer at Schole, knowe not what they ſaye, euen as well men as women, but what ſoeuer it bee, yet ſo it is, that euen that, ſhalbe called to a reckoning & accoūt before God: For they make thē ſelues beleeue that they hauehave theyr freewyll, to guide them ſelues eyther well or yll. True it is that they wil not deny but that the grace of GOD ſupplieth theyr want, and that they are weake of themſelues, and that GOD muſt ſtretch out his hande vntounto them. They wyll confeſſe ſo muche:Papiſts ſay and vnſay all with one breath. yet for all that ſo it is, that they preferre and highly eſteeme theyr owne vertues, and hauehave alwayes in theyr mouthe this woorde Freewyll: and wee can doe good and euill, wee can eaſily follow the good way, and gouerne our ſelues in ſuche ſort, that when God ſhall helpe vsus but a little, wee can of our ſelues inforce our ſelues, and rydde our buſineſſe:Howe true this is, See Philip. 2.13. To be ſhort, both the wyll & the deede is in man, at the leaſt in part as they ſuppoſe.
So then in praying it is certaine that they knowe not too whom they directe them ſelues and theyr prayers, and that ſo many times as they ſhal hauehave mūbled vp theyr Pater Noſter, it is for nothing elſe but to make them without excuſe before GOD: For they ſhewe themſelues to bee lyars in that, when they ſay, Leade vsus not into temptation, and it ſeemeth them: that it is in theyr power too eſcape and too diſpenſe with themſelues. Wherefore ſo much the more diligently ought we to marke and weigh this pointe,All hauehave neede of the grace & glory of God. to witte, that all hauehave neede to bee ayded from GOD, and that not onelyonly in ſome one reſpecte or other, but alſo to bee fully and wholy gouerned by hym, becauſe they are able too doe nothing of them ſelues, and they ſhoulde eueryevery minute of an houre bee vanquiſhed and ouercome, vnleſſe that GOD did ſtrengthen them againſt aſſaultes.
Let vsus take then the moſt valiant men in the world,The beſt are not able to ſtande without God. and thoſe that ſeeme to be the moſt hardie, bolde, and couragious, and it is certaine, that euen in the leaſt of their combats and aſſaultes, they ſhould be ouerwhelmed, vnleſſe God dyd reach out his hande to them, and that they were vpholden by him. And indeede, they that hauehave proceeded further, and hauehave atteyned more than others, ought alwayes to conſider how temptations doe ouercome mens infirmitie & weakenes. When we ſhall ſee, that one is fallen into theft, an other into whoredom, an other into coueteouſnes, and other faultes and wicked deedes, they are ſo many glaſſes ſet before vsus, to make vsus knowe and feele our owne frailtie.Gods children may take profit by the falles of their fellowes, and of other men. And thus we ought to be mooued, when ſome ſhall ſpeake too vsus and ſay: Such a matter is fallen out to ſuche a parte, and to ſuche a one: and to pray, O Lorde, lead vsus not into temptation. And wherefore? our ſluggiſhnes and ſlouth is repreſſed thereby, & we are with all thereby prouoked, to pray and beſeech him.Mans pride beaten downe. And wee ſhalbe altogether without excuſe, if we thinke that wee are not of the ſame lumpe, and are ſubiect in tyme to come, not onelyonly to fall ſo farre, but alſo to doe woorſe, if wee wyll of our ſelues goe out and place our ſelues in the fields, and that without trayning and gouernment. Nowe the trayning and gouernment is, as I hauehave alreadie ſayde, Gods holy ſpirite who is the true guide, whereof wee hauehave neede euen as a little childe,A fit ſimilitude. that is daded (as we ſay) guyded and lead of the Father, by the arme or hande. Marke then for the concluſion of this point, that this requeſt is neceſſary for all: and that when we ſhall pray vntounto God in ſuch ſort, that we muſt hauehave this ſentence well imprinted within vsus, that we can doe nothyng at all, and that vntil ſuche tyme, as God hauehave manifeſted his ſtrength and power, wee ſhould be ouercome at eueryevery blowe: to be ſhort, that the deuill ſhould beare rule ouer vsus in all tyranny, and that wee hauehave no other remedie, but to ſay, O Lorde ſtrengthen me, and afterwardes I may reioyce in my ſelfe, as Saint Paule ſheweth vsus an example thereof in himſelf, ſaying: I wyll reioyce my ſelf in him that ſtrengtheneth me. Nowe Saint Paul vſeth an exception, that is to ſay in God. Hee confeſſeth that he is able to doe nothing, as alſo we are admoniſhed and taught by the Prophet Ieremie, who ſaieth:Ier. 9.23.24. 2. Cor. 10.17. Let not the ſtrong man glorie in his ſtrēgth, the wiſe man, in his wiſdome, the rich man in his riches: but whoſoeuer wil glorie, let him know that I am he that maketh ſtrong, that giueth wiſedome, that inricheth, and who am indeede the glorie and reioycing of men.1. Cor. 1.31. And this is that which wee hauehave to learne concernyng this pointe. And moreouer to cauſe vsus the better to feele this, let vsus know what a one the deuil is: he is as I hauehave ſayd a roaring Lyon,1. Pet. 5.6. and who hath power and will inough wholy to deuour vsus, were it not that God ſetteth him ſelfe betweene vsus two: for our ayde and defence ſhall neuer bee founde in all that which wee can bryng of our owne, whatſoeuer it be: wherefore God alone muſt bryng vsus, and giuegive vsus the victorie, or els otherwyſe, wee ſhalbe torne all in peeces. But nowe tell me,
The Miniſter.
What meaneth this Worde Temptation?
The Childe.
The wilie guiles and ſubtill aſſaultes of the deuill, which hee vſeth to take vsus vnwares, euen as our natural vnderſtanding, is readie to be deceiued, and to deceiue our ſelues, and our will, is rather readie, to giuegive it ſelfe ouer to euil, then to God.
The Miniſter.
Thus becauſe this word, Temptation is obſcure and darke, we aſke what it meaneth and ſignifieth: for there are dyuers, and it may be, euen in this companie, that hauehave prayed God not to leade them into temptation, and dyd yet neuer knowe what they aſked of God. But that is to prophane & abuſe the prayer which our Lorde Ieſus Chriſt hath giuen vsus.To pray and not to vnderſtand, is to abuſe prayer. It is true, that men wil eaſily and ſodainly conceiue, that Temptation commeth of Tempting, and euerie one will indeed ſay, I am tempted on this ſorte and on that, but yet this is not all: behold therfore why we muſt hauehave a ſhort declaration of the woord.
Nowe temptation in ſumme importeth all the wylle guiles that the Diuell hath to deceiue vsus by.What the word Temptation meaneth. And hee findeth vsus ready enclined thereto: for wee are not onelyonly ſubiect to bee deceiued, but there is none of vsus all, that boweth and bendeth not himſelf therto. Though we ſee others to bee deceiued, yet wee wyll not leaue of to followe theyr wayes and ſteppes: beholde a marueilous blindneſſe, and yet notwithſtanding this is ouercommon. So then, the more that the Diuel findeth vsus apt and diſpoſed to euill, the more doth he therefore applie and vſe the meanes, to prouoke and ſtirre vsus vp thereto.
There are two ſortes of temptations.Two ſortes of Temptations, outward and inward. One ſorte may bee called outwarde, and the other are within. The outward temptations are thus, as when the Diuell, vnderunder the ſhadowe or colour of ſhewing vsus a goodly and fayre houſe, or a fielde, or ſome ſuche like thing,We muſt beware of wiſhing. wyll come & geue vsus a matche, too kindle fire in vsus, thus I woulde indeede that that were mine. The thing ſurely in it ſelfe, cannot be temptation, but yet the Diuell blindeth vsus thereby, to deceyue vsus, if it were poſſible. When a man ſhal looke vponupon a woman, he may indeede beholde her, (howe faire and bewtifull ſo euer ſhe be) with a chaſt eye: but the deuill will ſtirre vp thereby a meane, to draw a man to luſt, and whordome. To be ſhort, the creatures of God, howe many ſo euer of them there be, both high and low, of them ſelues cannot hurt vsus, naye they are profitable vntounto vsus: but the deuill maketh vsus to ſtaye and ſtande vppon them,Men muſt be heedle, circumſpect, and reuerent in the vſe of Gods creatures. to the ende wee may abuſe them: inſomuch that theſe things which are profitable for vsus, and which we ought to vſe, as the ſingular bleſſinges of God, are ſo many baites and ſnares to bryng vsus to deſtruction: euen as the Sunne was worſhipped of the Pagans and Gentils. It is certainly a very glorious creature, and ſo profitable, as nothyng more: for we know that the Sunne giueth vsus light and hath ſuch force in it ſelfe, that it cauſeth the earth to bryng foorth all fruites for our ſuſtenaunce and nouriſhment: and yet men hauehave made thereof an idoll. Behold howe the deuill, by his ſubtleties and craftes, draweth men to deſtruction. Nowe the other temptations,Inward temptations. of which mention is made in this place, are within, and they are theſe wicked appetites and luſtes, which the deuill kindeleth in vsus: for mans harte is as it were a furnace: Let men put coales into a furnace and afterwardes blowe, behold fire lighted and kindled. Euen ſo muche may be ſaide of vsus, for wee are readie to receyue all wicked affections, which are ſo many coales,Howe ſinne beginneth and increaſeth in man. and then beholde the deuill he commeth and bloweth thereupon, and then the fire is in good earneſt and thorowly kindled. This concupiſcence and luſt then, which the deuill doeth in ſuche ſorte put into vsus, when that it prouoketh vsus and leadeth vsus to euil, theſe are I ſay, the temptations, ſpoken of in this place. So then, when wee pray vntounto God, that hee leade vsus not into temptation, let vsus well marke, that wee hauehave neede to bee warranted and defended from all the deceiptes of the deuill:The great blindnes of mans heart to good things before regeneration. otherwyſe we ſhalbee ſodeinely caught, and deceiued at euerye turne. It is ſo indeede, for wee are inclyned and readye too euyll, and as for good, wee knowe not what it meaneth, vntyll ſuche time as God hauehave renewed vsus, and chaunged vsus, as wee hauehave already declared. But nowe wee demaunde and aſke further?
The Miniſter.
But wherefore aſkeſt thou of GOD that hee leade thee not into euill, ſeeyng that that is an office belonging properly and peculiarly to the Diuell.
The Childe.
As God through his mercy preſerueth his faithfull people, and ſuffereth not the Diuell to leade them out of the way, nor ſinne to ouercome them: ſo theſe whom he wyll puniſhe, he doeth not onelyonly caſt of and withdrawe his grace from them, but alſo deliuereth them to the Diuell, that they may bee ſubiect to his tyranny, yea he ſtriketh them with blindnes, and giueth them vp into a reprobate minde.
The Miniſter.
Behold here a very hard queſtion: for it ſeemeth that this requeſt or petitiō is not agreeable to reaſō: We demaund of God, that hee place vsus not in temptation and doe wee pray hym that hee woulde not make vsus murderers or whooremongers? and yet that belongeth vntoo the Diuell.Iohn. 8.44. It ſeemeth then that in this requeſt there is manyfeſt abſurditie, and that wee attribute that vntounto God, which is rather proper vntounto the Diuell: for he is the father of lying the prince of iniquitie, and the author of ſinne. But this agreeth not to God: and yet it ſeemeth that men impute euen the very fault ther of vntounto him. Saint Iames ſayth,Iam. 1.13.14. that we neede not to goe ſeeke that without vsus, which is within vsus: for no man is tempted but by his owne concupiſcence and luſte. To bee ſhorte,A fit compariſon. there is then the furnace, as I hauehave ſayde, and the fire: that is to ſay, that wee are the furnace: or concupiſcences, & luſts are the walles, and the Diuell kindleth them. And wherefore is it, that our Lorde Ieſus Chriſte teacheth vsus to pray on this faſhion to God his father, Leade vsus not intoo temptation? This altogether gaineſayeth his righteouſneſſe. True it is, that at the firſt ſhewe this maner of ſpeache ſeemeth harde: but wee muſte come too Gods ſecrete iudgements,Gods ſecrete iudgements muſt be reuerenced. which (to bee ſhort and to conclude) we muſt adore and reuerence, ſeeyng we can not atteyne to a full and perfect knowledge thereof: for this is ſufficient, that we knowe in part, that which belongeth to our ſaluation, and that God reſerue with him ſelfe the reſt vntyll the laſt day, wherein wee ſhal beholde him face to face.1. Cor. 13.12. Nowe we ſee, howe God keepeth his faithfull people, and eueryevery one feeleth the ſame, by his owne experience. And wherefore is it, that we ſtande vpright againſt the deuill and his aſſaultes? It is, becauſe that we are vpholden by God, for our victorie commeth from thence, as I hauehave already ſaide. Beholde then it is God, that preſerueth vsus from the deuils temptations. And on the other ſide,How & whom God leadeth into temptation. he leadeth them into temptation, whome hee hath reiected, and whom he will not receiue or take into his protection and ſauegard. And this is the reaſon alſo,Exod. 9.12. Rom. 9.18. wherefore it is often ſaide, that God hardeneth a peruerſe, frowarde, and obſtinate harte. At the firſt bluſhe and appearaunce theſe matters ſeeme ſtraunge. And alſo there are at this day varlets and fantaſticall men, who blaſpheme, when ſuche thinges are ſpoken, and would that all this were blotted out of the holy ſcripture, & vexe them ſelues when we reade that God blindeth men, after that he ſeeth that they are hardened. And is it ſo? yea indeede: but that is attributed to God, as to a iuſt Iudge. As if a Iudge ſit in his ſeate, and ſay:A familiar and plaine example. Tomorowe I will cauſe a whoremonger to bee puniſhed if hee amende not: and yet notwithſtandyng hee letteth hym goe on forewarde in his vilainie. If a Iudge ſay ſo, what reaſon is there agaynſt it? So then wee ſee that there is good reaſon, that God ſtryke them with blindnes, that are reprobate and reiected from him: wherefore let vsus not any longer thynke this petition ſtraunge, which we make: to witte, that God leade vsus not into temptation.
It is true, that at the firſt ſhowe, this goeth beyonde our capacitie and reaſon as I hauehave alreadie ſayde: but wee muſt come thus farre, that Gods iudgements are bottomeleſſe depthes, and ſo that God leadeth into temptatiō, thoſe whom it pleaſeth him.Rom. 11.33. And after what ſort doth he performe this? not onelyonly becauſe that euill proceedeth from vsus, but alſo becauſe he condemneth them, whom he hath forſaken, and reiecteth them, that they may be ouercome of all temptations. He deliuereth them to Satan, as the hangman appointed to put them to death, and the executor of his iuſtice. Euen as a Iudge hauyng pronounced his ſentence againſt an euill doer, wil deliuer him afterwards into the handes of the executioner: So doeth God deale in this behalfe. Behold then howe hee leadeth into temptation thoſe, that are not of the number of his children, and whom hee hath not in hys guiding and gouernment. And therefore let vsus marke, that if it pleaſed God to vſe rigor againſt vsus, it is certaine, that after hee hath taken his power from vsus, hee ſhould not onelyonly leaue vsus for ſuche as we are, but hee ſhoulde deliuer vsus into the hands and power of Satan. As it is ſaid, that he will ſende ſtrength of errour, and ſtrong deluſion. That word is very meet to be weighed,2. Theſ. 2.11. for Saint Paul ſaith not, that he will onelyonly giuegive vsus ouer to the deuill, that hee may abuſe and deceiue vsus, but he ſayth, that he wyll ſende ſtrength of errour, inſomuch that he ſhalbe able to execute his pleaſure in vsus, by his errours and illuſions, ſo that wee ſhall be, as it were bruite beaſtes.The corruption of mans nature, the beginning of euill. And after that wee ſhalbe ſo blinded in our vnderſtandings, he wyll drawe vsus to vnruly and diſordered paſſions, and make vsus doe this and that, yea we ſhall runne after it, and that ſo farre, as wee ſhalbe caſt downe headlong. And howe doeth he this? It is true that the beginnyng heereof, commeth from the corruption of our nature, which wee bryng with vsus from our mothers wombe. And then there is the deuill, who kindleth the fire of our luſtes: but whatſoeuer it be, yet ſo it falleth out, that God woorketh withall:How God worketh in the deed of ſinne, and yet no ſinne to be imputed to him. not that ſinne or euill ſhould any maner of way be imputed vntounto him, but becauſe that by his incomprehenſible iudgements, he is able to blinde theſe men, that are not of the number of his people and of his Church: and therefore it muſt needs be, that ſuch men ſhold be vnderunder the tyranny of the deuill, that he poſſeſſe them, and pull them eueryevery way, on eueryevery ſide, and in eueryevery place, where hee ſhall thinke good him ſelfe. Now we demaund further yet,
The Miniſter.
What meaneth this clauſe which foloweth: For thine is the kingdome, and the power, and the glorie, for euer and euer?
The Childe.
To put vsus againe in remembrance, that our praiers be rather grounded vponupon God, and vponupon his almightie power & goodnes, than vponupon our ſelues, who indeed are not woorthie to open our mouthes to call vponupon him. And alſo to teach vsus to conclude and ſhutte vp all our prayers, in the prayſing of his power and goodnes.
The Miniſter.
When wee hauehave prayed vntounto God, that he leade vsus not into temptation, the meane and way is added, as I hauehave already touched: that is, that he deliuer vsus from euill, or from the euill one. For as we hauehave alledged out of the eight Chapter of the Goſpell of Ieſus Chriſt accordyng to Saint Iohn,Iohn. 8.44. if hee deliuered vsus not, we ſhould alwayes remaine in this miſerable bondage of his. Nowe this hath beene declared in the firſt place, that our Lorde Ieſus Chriſt hath acquyted and diſcharged vsus before God his father: and next,Rom. 5.15. Rom. 6.3.4. that he died (ſaith Saint Paul) to the end that wee might liue, that hee was buryed and roſe againe, to the ende that wee might folowe him to the graue, that is in the death of ſinne in vsus, & laſtly in a better lyfe than heretofore wee hauehave lead. But it behoueth vsus daily and deepely to thinke vponupon this leſſon, and that our Lorde Ieſus Chriſt make vsus feele the fruite of his death and reſurrection,Our redemption muſt be continuall. and that hee continue to redeeme vsus ſtill, to wyt, out of the power of ſinne and Satan. Nowe when wee make this prayer, wee ſay for concluſion, for thine is the kingdome, the power and the glorie, for euer, and euer. Hereuppon wee aſke, wherefore this concluſion is added. And there are two reaſons or cauſes of it put down in the anſwere.
The firſt is: that it is don, to proteſt and declare that all that we hauehave prayed for before,Our prayers ought to be grounded vponupon Gods glorie, goodnes, and power. is not grounded vponupon any thyng but the glorie of God, his iuſtice, and his goodnes, and laſtly vponupon his ſoueraigne rule and authoritie. And now it behoueth vsus to declare this, as it were by peece meale and particularly, to the end it may be better vnderſtood. Let vsus put the caſe that this were not added, to this forme of prayer, eueryevery man might doubt, ſaying, Alas: ſhal I be heard of him, whē I hauehave aſked of him myne ordinarie and dayly bread, the forgiuenes of my ſinnes, and that he would guide me by his holy ſpirit? yea ſeeing that I hauehave craued more high and excellent thinges of him, to wyt, that his name may be glorified, that his kingdome may increaſe and multiplie daily more and more, tyll it come to the accompliſhment, fulfilling, and perfection therof: theſe thinges ſurmount and exceed all that man hath. And howe may I be ſure that I ſhalbe heard? Should we doubt of it. But our Lorde declareth vntounto vsus that our requeſts and prayers are not grounded vponupon that which wee bring with vsus: for who or what are wee? And what is it that we bring with vsus. And though that wee were the beſt diſpoſed people in the worlde to pray, yet certaine it is, that a man may beholde vsus continually altered and chaunged in a minute of an houre.Two good ſimilitudes to expreſſe howe vneffectual praiers are, which are grounded vponupon men. So our requeſt and prayer ſhould bee very weake, and indeede nothing els but ſmoke, or as a winde that vaniſheth (as men ſay) if it had not an other more ſtrong and aſſured fundation. And this is the cauſe, wherefore wee are ſent backe, as it were, to Gods glory, to his infinite power to his might, and to his euerlaſting rule and gouernment. If then wee woulde bee well aſſured, that our prayers hauehave not beene vayne, and that we hauehave not been fruſtrated of our hope, but that we hauehave obteined all that which we hauehave demaunded, let vsus come hither. Nowe haſte thou prayed to God?Prayers rightly made ſhal not want theyr effect. euen thus, I confeſſe that hee is almightie, that all power belongeth too him, that my requeſtes being grounded thereupon, ſhall not bee without hauing their effect and accompliſhment. And thus much for the firſt reaſon which is alleaged in this place.
Now the ſecond is, that we learne alwaies to conclude and ſhut vp our praiers with thankſgeuings.Prayers made and not Gods glory onelyonly reſpected therein are vayne. Wherfore whē wee hauehave to pray vntounto God, let vsus make continually this final concluſion, yt God may be glorified. For without that, all our prayers ſhalbe nothing but puffes of winde, neither ſhall there be any order therein, or marke whereon a man ought to ſtay himſelf. There ſhalbe nothing founde therein, but a light and flying affection, vnleſſe wee pray to God, that it woulde pleaſe him, alwayes to ſhewe vsus this grace, that we may deſire, that he may bee honoured, and that ſuch prayſes may be yeelded vntounto him,The confeſſion and feeling of our ſins ſhould not hinder vsus from prayer, but rather prouoke vsus therto. euen as hee deſerueth. And thus much concerning the ſeconde reaſon, whiche wee hauehave to mark out of this ſpeach, where it is ſaid that the kingdome belongeth vntounto god, & the glory for euermore, to the ende that in confeſſing alwaies, our pouerties and our faultes, wee leaue not for all that, whatſoeuer fall out, too pray vntounto him. And why ſo? becauſe that if wee enter into our ſelues, wee ſhall deſire nothing but that Gods kingdome may increaſe, that his power may be known, that his will may bee doone, that his glory may ſhine foorth in the midſt of vsus, & we may comfort our ſelues in his goodneſſe, in his righteouſneſſe, and in his mercy. Otherwyſe there is no doubt, but that wee ſhalbe worſe then bruite beaſtes, or like vntounto poore fearefull and aſtoniſhed people, that is, nothing elſe but crie and houle, and yet knowe not wherefore: but that wee may thruſt forwarde our prayers continually to this marke, that God may be glorified, and praiſed: for when wee ſhall ſeeke the aduauncemente of his kingdome, that is to ſaye, that hee may hauehave rule and authoritie ouer vsus, and that wee may yeeld him the homage and ſeruice,How and when our praiers bee well ordered & framed. that he deſerueth and requireth, then ſhall our prayers be rightly ruled and ordered.
Now we wyl fall down before the maieſtie of our good God, acknowledging the infinit faults and offences, for which wee are blame woorthie: praying him alſo to make this doctrine ſo effectuall and powerfull in vsus, that it may make vsus alwayes to ſubmit our ſelues too his ſeruice and obedience,Two generall ends of the doctrine of God. and that it may ſtande vsus in ſteede to confirme in vsus the grace of his adoption, which hee hath wrought in vsus, that ſo we call vponupon him, as our father, in more greater boldneſſe then heretofore, and ſhew, that it is not in vaine, that wee demaunde that he leade vsus not into temptation, neither geue vsus ouer to Satan: but that he wold gouerne vsus by his ſpirite, and geue vsus ſtrength and power to reſiſt, yea to ouercome the Diuell, and the luſtes of our owne fleſh. And that hee woulde not onelyonly ſhewe this grace and fauour to vsus, but to al the people and nations of the earth. &c.
God be praiſed nowe and euer, So be it.
I pray thee (gentle Reader) to hauehave an eye to the Marginall notes, and referre them to their right places: and alſo to correcte thy booke from theſe faults following, and afterwardes to reade with iudgement too thy profite and comfort.
Follio 6. Pag. 2. Line 12. For abroade, reade aboade. Fol. 9. b. line 22. For vve thē, reade vve must not then. Fol. 13. b in the margent, for de ſacro Baſil, reade de ſacro Baptiſt. Fol. 18. b line 6. for it ſaid, reade it vvas ſaid. Fol. 20. b. line 22. for accept, reade except. Fol. 23 a. line 19. for imperfection, reade perfection. Fol. 24. b. line 3 for vvinne, reade conuince. Fol. 29. b. line 18 for confirme, reade conforme. Fol. 31. b line 8 for creation, reade nation. Fol. 34. a laſte line, for ſufficiently, reade ſtifly. Fol. 39. a. line 25. for ſinnes, reade ſinnner. Fol. 39. b. line 9. for vvorde, reade, corde, Fol. 40. b line 19. for debated, reade caſt dovvne. Fol. 41. a. line 3. for makers, reade vvoorkes. Fol. 41. a. line 12. for one, ceade do one. Fol. 42. b. line 24. for beastly, reade beaſts. Fol. 50. b. line 10. for at time, at that time. Fol. 59. a line firſt, for dead, reade death. Fol. 63. a. lin 22. for his reade this, and b. line 23. for in it, reade in vsus.
Imprinted in London at the three Cranes in the Vintree, by Thomas Dawſon, for George Biſhop, 1580.
End of the text · John Calvin, Three Propositions (1580)