A Godly and Learned Treatise of Prayer, Analyses · Analysis of a petition 6

A Godly and Learned Treatise of Prayer · Analyses · Analysis of a petition 6

p. 390Vers. 13. foreign And lead us not into temptation; but deliver us from evil.

OF the order of this petition and the coupling itThe coherence and order. with the former I have spoken before. For whereas in the former we begged the grace of justification and remission of sinnes, in this we crave the grace of sanctification and the spirit of fortitude whereby we may prevent sinne, and be enabled to resist the tentations of the devil, flesh and the world provoking us unto sinne. In the former we asked freedome from the guilt of sinne: In this we crave deliverance from the evil and corruption of sinne, and strength against tentations alluring us thereunto. But as touching the order we are taught to ask first justification & freedome from the guilt of sinne, and then sanctification and freedome from committing sinne; because justification in order of nature goeth before sanctification. And as touching the coupling of this with the former, signified in the first word foreign, And, we are taught this dutie,Being freed from sinne, we must become the servants of righteousnes That as we are to desire freedome from the guilt of sinne, so we should be desirous & carefull to forsake and prevent sinne, and to avoid the occasions thereof. Forsaking of sinne is a companion of the forgivenesse of sinne: And whosoever hath faith and believeth the forgivenesse of sinne, hath also a p. 391care to prevent sinne, and an endeavour to resist it and the provocations thereof. Art thou washed from sinne? take heed thou be not again defiled therewith: As the Spouse saith in the Canticles, chap 5. 3. I have washed my feet; how should I again defile them? Hath Christ justified and freed thee from the curse of thy sinne? stand fast in this liberty which Christ hath purchased for thee, and be not again intangled in this yoke of bondage, Gal. 5. 1. For he that committeth sinne is a servant of sinne. Far be it from us to abuse this liberty as an occasion to the flesh, Gal. 5. 13. as though being freed from sinne we might sinne more freely. No, we are taught the contrary 1. Pet. 2. 24. Luke 1. 74.

Neither may we think, as secure men do, thatThose whom God pardoneth the devil tempteth. because we are perswaded that our sinnes are forgiven by Christ we are safe from sinne and need not fear the allurements thereof, and therefore not stand upon our watch and ward, but live in security. For tentation unto sinne is a consequent of remission of sinne: Whom the Lord loveth the devil hateth: whom the Lord draweth unto himself and pulleth into the kingdome of grace, him the devil laboureth to pluck back again by all means. Therefore if a man be not tempted at all, it is a fearfull signe that the strong man possesseth still his hold, because all is in quiet: Whereas contrariwise, to be troubled with tentations, is an argument of Gods favour, if also we have grace to resist them. Satan fighteth not with those that be under his bondage and fight as it were in his camp; but those that are souldiers under the banner of Christ, they must p. 392look to be assaulted. They that be true members of the militant Church must acknowledge their whole life to be a spirituall warfare, wherein they are daily to fight against the assaults of Satan, the corruption of their own flesh, and allurements of the world. Such as are Christs, Satan desireth to winnow and to sift them as wheat, Luke 2. 31. to such he sendeth his messenger to buffet them, 2. Cor. 12. 7. Our Saviour therefore knowing his faithfull servants whom he loveth to be most subject to tentation, in this place teacheth them to use this prayer; and elsewhere commandeth them to watch and pray that they enter not into tentation, Mark 14. 38.

The necessitie of which prayer is further to beThe necessity of this prayer, Not to be lead into temptati…n. enforced by consideration of our enemies likenesse to overcome, and our own weaknesse to withstand. Sinne is deceitfull, Heb. 3. 13. The flesh continually sendeth forth concupiscences which sight against souls, 1. Pet. 2. The law of the members carrieth captive to sinne, Rom. 7. The things which we desire in the world are so many baits of the devil to allure us unto sinne. The bad examples of other men are so many stumbling-blocks whereat we stumble & fall. The devil, very cunning, powerfull, malitious, diligent. For his craft he is called the old serpent, cunningly using our own corruptions and inclinations, the baits of the world, and examples to intangle us. For his power he is called the prince and the God of this world, John 12. 31. 2. Cor. 4. For his malice he is called Satan. For his diligence he is said to traverse the earth, Job. 1. 7. and as Peter saith, to go about as a roring lion, &c. 1. Epist. 5. 8. As p. 393for us, we are prone to sinne, naturally drinking in sinne like water, Job. 15. 16. and weak to resist. And therefore seeing our fight is not with flesh and bloud, but with principalities and powers, with worldly governours of the darknesse of this world, with spirituall wickednesse in high places, therefore we are to stand upon our guard, to take unto us the armour of God, and especially by prayer to flee unto the Lord, that he would establish us by his free Spirit, that we may be able to stand foreign, against the artificiall and cunning assaults of the devil, Ephes. 6. 11, 12, &c.

But let us come unto the words: Wherein theThe latter part of the petition expoundeth the former. petition is first propounded, and afterwards expounded. For when we desire that the Lord would not lead us into tentation, we do not desire not to be tempted, but when we are tempted to be delivered from evil, that we quail not in the tentation. And so our Saviour prayeth John 17. 15. I do not pray that thou shouldst take them out of the world, but that thou wouldst keep them from evil. Therefore these two branches are not to be distinguished into two petitions, as the adversative particle But sheweth. For he doth not say, Lead us not into tentation; and deliver us from evil; but thus, Lead us not into tentation; but deliver us from evil; in the former part setting down our request negatively, in the latter affirmatively: as if we should say, O Lord, do not thou give us over to the tempter, nor leave us to our selves; but with tentation give an issue, that we be not overcome in the tentation, but preserved and delivered from evil. But we are first to expound the words p. 394severally, and then from thence to inferre the uses.

Two sorts of temptations.

Temptations are of two sorts; 1. Probations; 2. Provocations to evil.

1. Probations and trialls: And so men sometimesOf probations and trials. do tempt, and sometimes God. Men; as when one friend, to try the good will of another, asketh some benefit which he meaneth not to take: or when a man, to try the fidelity of his servant, either droppeth some money in his way, or biddeth him do some difficult things which he would not have him to do, &c. God trieth men, either that his graces may appear to his glory and their good; or their infirmities may appear, that they may be humbled & more seriously turn unto him, Deut. 8. 2, 16. AndOf Gods trialls, 1. by prosperity; these trialls of God are either of the right hand or of the left. The former are his temporall blessings, which he bestoweth upon men many times to try their thankfulnesse, humility, obedience, charity, affiance in God; or the contrary. Exod. 16. 4. when the people wanted food, the Lord sent them food from heaven to tempt or to prove them whether they …ould walk in his law …r no. If men which are in prosperity would consider that the Lord bestoweth his blessings upon them thereby to try them▪ that they should shew what manner of men they are, doubtlesse this meditation would be profitable, partly to bewray their wants unto them, partly to incite them to labour to approve themselves to the Lord, that proveth them. Prove therefore and examine thy self: God hath p. 395bestowed these blessings upon thee, so many, so great: Hast thou been thankfull to God the giver? hath not thine heart been lift up with pride? hast thou been carefull to please him that hath been so gracious unto thee? or hast thou been displeased with thy self when thou hast offended so good a God? hast thou been ready to expose those gifts which thou hast to the glory of God and relief of thy brethren? hast thou not trusted in thy riches and thine own means more then in the providence and blessing of God? If in these respects thou hast been wanting, then by these trialls God would let thee see what thou art, that thou mayest be humbled before him, and mayest truly labour to approve thy self unto him by thy thankfulnesse, humility, obedience, charity, affiance reposed in him, &c.

The trialls of the left hand are such as crosse our2. by affliction…. desires: as first, when the Lord commandeth such things as we are loth to do. So he tempted Abraham, Gen. 22. 1. Secondly, when he exerciseth us with afflictions which are hard for flesh and bloud to bear. So Job was tempted; and so the godly in all ages. And therefore afflictions are called tentations, Jam. 1. 2. 1. Pet. 1. 7. laid upon them of God to try their faith, and their patience, their obedience, and their love, &c. and are therefore called trialls of faith, Jam. 1. 3. Revel. 2. 10. The devil shall cast some of you into prison, that ye may be tried. Ecclus 27. 5. The fornace proveth the p…tters vessel: so d… tentations try mens thoughts, Pro. 17. 3. And as by winnowing the wheat is tried and severed from the chaff, so is the sound Christian from the p. 396hypocrite by affliction. Hath the Lord therefore laid any crosse upon thee? consider that he hath done it to try thee. Examine therefore thy self if the Lord hath let thee see thine own weaknesse: let the sight thereof humble thee, and make thee more carefull for the time to come, and labour to approve thy self unto the Lord by thy humble, patient, thankfull and chearfull bearing of the crosse. For as James saith, chap. 1. 12. Blessed is the man that indureth temptation: For when he shall be found approved, he shall receive the crown of life which God hath promised to them that love him. Thirdly, thus God also trieth his servants by suffering heresies, and permitting the wicked to live among them: 1. Cor. 11. 19. There must be heresies, that they which are approved may be known, Deut. 13. 3. Jud. 2. 22. Seeing therefore all these trialls of God are for our good, Deut. 8. 16. we are not to pray that we may not be tried, but rather contrariwise, that we may be tried, and being tried may be found approved, Psal. 26. 2. and 139. 23.

Temptations which be for evil are either provocationsOf tentations for and unto evil. unto evil, and therefore evil; or punishments of evil, and therefore just. In the former sense tentation is the provocation of a man unto evil: And that proceedeth from one of these three fountains, the Flesh, the World, the Devil.

1. As touching the flesh, James saith chap. 1. 13,I. Of the flesh. 14. Let no man say that is tempted, I am tempted of God: for God cannot be tempted with evil; neither tempteth he any man (namely, to evil.) But every man is tempted, when he is drawn away by his own concupiscence and is p. 397enticed, Matth. 15. 19. Out of the heart proceed foreign, evil reasonings, or thoughts.

2. The world is said to tempt, either in respectII. of the world. of men in the world, or worldly things. Men tempt to evil, either of punishment; as when by captious questions they seek to bring a man into danger: which Christ calleth tempting, Matth. 22. 18. Or else to evil of sinne: and that either they do by counsel and allurement, as Jonadab did Amnon, 2. Sam. 13. 5. Achitophel, Absalom, 2. Sam. 16. 21. Or example, by words, or deeds. By words alluring: so did1. By words. Josephs mistresse, Gen. 39. 7, 12. the harlot, Prov. 7. 13, &c. and 1. 10, 14. So by entising words Jezebel tempted Ahab, 1. Kings 21. 7. 25. By example. A2. By example. sinne committed in the notice of another is committed against him, and destroyeth him as much as in the offender lieth. For as Augustine saith, As he that lusteth after a woman hath committed adultery with her though she remain undefiled, so &c. For every sin committed in the notice of our brother is a scandal provoking him to the like; yea and, as the Apostle saith, destroying of our brother for whom Christ died, Rom. 14. 15. 1. Cor. 8. 11. Where by the way men must note, that those who provoke others to sinne are in that action the very instruments of Satan: and therefore are worthy to be enterteined as Christ did Peter, Matth. 16. 22, 23. Avaunt, Satan; for thou art a scandal unto me: or as David did Abishai tempting him to revenge, What have I to do with you, ye sonnes of Zeruiah, that ye are in stead of Satan unto me this day? 2. Sam. 19. 22.

The things in the world whereby men are tempted3. By the desires thereof.. p. 398are either the desires or the terrours of the world: For sometime the world allureth unto evil by promising good things, sometimes terrifieth from good by threatning evil things. The desires of the world, that is, the things desired in the world, (as in generall, peace and prosperity; in particular, pleasure, profit, preferment, and glory in the world) are many times so many baits of sinne, and snares of Satan: baits, in respect of the getting; and snares, in respect of the using of them. For sinne, being in it self ugly and fearfull if it should come in its own likenesse, being the hook of the devil, therefore it is covered with the shew sometimes of pleasure, sometimes of profit, sometimes of preferment, sometimes of glory, as with a bait, that the voluptuous man with desire of pleasure, the covetous man by coveting after profit, the ambitious man by gaping after preferment might swallow the hook of the devil to their perdition. Men had therefore need to look unto the means of getting their desires: for when they cannot be got but by sinne, they are the baits of the devil. In respect of using, they are snares of the devil, whenas mens minds & hearts are intangled with them so as they cannot mind or affect heavenly things. If they be called to the worship of God and means of their salvation, they have their worldly excuses, as those in the Gospel, Luke 14. 18. If they come to the worship of God, if they heare the word, if they call upon God by prayer, their heart notwithstanding goeth a whoring after their worldly desires, whereby they are so fettered as that they cannot freely set their hearts and p. 399minds on better things. Men had therefore need to take heed unto themselves, that they use the world as though they used it not; that they possesse the things of the world, and be not possessed of them: For if once they set their …earts upon them, and be wholly addicted unto them, they fall into tentation and snares of the devil▪ …nd into many foolish and noysome lusts, which dr…wn …en in perdition and destruction, 1. Tim. 6. 9. As the good things in the world are manyBy evils and crosses. times baits and snares to allure men to evil, and to entangle them therewith; so the evils and crosses which be in the world are many times terrours to scare and terrifie men from God. If thou embrace godlinesse and sincerely professe the truth, then, saith the world, thou shalt not onelyonly bereave thy self of that pleasure, profit and preferm…t which thou mightest have enjoyed, but thou shalt live i… misery, in want, disgrace and contempt; …y, it may s… be that thou shalt lose thy goo… and hazard thy life. Thus by all…rements on the one side and terrours on the other side many men are tempted with Demas to forsake God, and to embrace this present world. But we must be carefull to make Moses his choise, Heb. 11. 14, 15, 16. remembring that this life is but a moment in respect of immortality, and therefore that it is not onelyonly mere folly but extreme madnesse to hazard, nay indeed to lose, the eternall fruition of God and all happinesse in heaven for the momentany fr…ition of sinne in this world. The de…ires of the world are but vanities in comparison of heavenly blessings. The crosses and terrours of the world are not worthy of the glory that shall be revealed. And so much of the tentations of p. 400the world: Which in respect of the men, who are the instruments of the devil, tempteth instrumentally; in respect of the things, which either are the baits and snares of the devil to allure to evil, or the bugbears of the devil to terrifie from good, it tempteth (if I may so speak) objectively or occasionally, ministring the objects to the flesh or the devil: which two tempt to evil efficienter, as the efficients.

3. But now we are to speak of the tentations ofIII. of the devil. the devil, who is the principall tempter unto evil; and is therefore called the tempter, 1. Thess. 3. 5. Matth. 4. 3. Now his tentations may diversly be distinguished. I. That they are either immediate or mediate: Immediate, when he casteth a wicked thought or concupiscence, as it were a fiery dart, into the mind or heart of man: And such are called the suggestions of the devil: Which if they be not admitted, but resisted and presently nipped in the head and extinguished as a spark cast into water, they hurt us not; but if once they being enterteined do take hold on us, they will both infect and inflame us, John 13. 2. But for the most part he dealeth by means, using either as his instruments sometimes the flesh, that is, mans own corruption; and sometimes also the mediation of other men, as once he did the serpent; or else, as occasions and objects, the desires and terrours of the world.

The chief help and instrument of the devil is the1. flesh, that is, a mans own corruption; by which he hath all the advantage he hath against us. The flesh is as it were the devils bawd, prostituting the soul to his tentations, and betraying us into the hands of p. 401the devil. And as he knoweth in generall our pronenesse to sinne, by which he taketh advantage against us, so he observeth and by observation acquainteth himself with the particular inclinations, humours and dispositions of men, following and fitting them in their humours, and by all means egging them on to the extremities of those things whereunto they are themselves inclined: And thus he worketh effectually in the hearts of men, carrying them captive to the obedience of his will.

2. He useth other men as his instruments; sometimes friends, sometimes foes. Friends; So he used Jobs wife and friends to tempt him to despair; Peter, to disswade Christ from the work of our redemption; Abishai, to tempt David unto revenge; Jezebel, to egge on Ahab to all wickednesse. Sometimes he useth foes: As when they are incensed by them unto anger, malice, and desire of revenge. For these are the works of the devil; and he that yieldeth to these things, giveth place to the devil, Ephes. 4. 27. So Shimei was the instrument of the devil, and his tongue set on fire from hell, Jam. 3. 6. set on work by Satan, to provoke David to impatience and sinne.

3. Sometimes he useth (as hath been said) the desires of the world as his baits and snares; therein cunningly fitting the severall humours of men, by offering the bait of pleasure to the voluptuous, of profit to the covetous, of preferment to the ambitious, of honour and renown to the vainglorious. Thus (although in vain) he assaulted Christ, Matth. 4. Sometimes by threatning future dangers and crosses, p. 402he setteth upon the weak and inconstant. Sometimes by aggravating the present troubles, either in respect of the greatnesse, or the length, or something extraordinary in them, or by comparisons with others, to move them to impatience, or to bring them to despair.

II. The tentations of the devil serve either to overthrow mens …aith or obedience: Their faith; partly by infecting their judgements with errours, partly by casting doubts into their mind; or contrariwiseTentations of errours and heresies; causing them to presume. First, That he may infect men with errours, he is many times a lying spirit in the mouthes of those that take upon them to be teachers of others. Secondly, he useth to cast doubtsOf doubting; into mens minds concerning Gods love towards them, concerning their election, justification, and salvation. And his especiall motives hereunto are 1. the calamities of this life; 2. the conscience of sinne.

As touching the former, It is the usuall practice of the devil to perswade men being in affliction that they are not in Gods favour, either in respect of their continuance, or greatnesse, or by comparison of their distressed estate with the prosperity of others. This was the main argument that the devil used to assail the faith of Job with by his wife and friends, That because he was so greivously afflicted he was not the friend of God but an hypocrite: and this assault made him sometimes to stagg…r, 13. 24. Why hidest thou thy face from me, and esteemest me as thine enemie? So David, Psal. 22. 1. My God, my God, why hast thou for saken me… But this tentation is the p. 403most effectuall when comparison is made with others, Psal. 73. 12, 13. Jer 12. 1. And although reply be made, that the Lord many times doth greivously asflict his own children, he will alledge that never any was so afflicted either for the length or for the greatnesse, &c. The second motive is conscience of sinne committed. For the devil, that extenuateth a sinne when it is to be committed, making of a mountain a mole-hill; when it is committed, he will aggravate the same, and of a molehill make a mountain, perswading a man that his sinne is greater then may be forgiven, as we see in Cain and Judas.

On the other side, he tempteth men to vain presumption,Of presumption. that it may occupie the room of faith: As when he bringeth mere naturall men into a conceit of themselves that they have a good faith to God, that they love him with all their hearts, that they are highly in Gods favour; First, by flattering them in their ignorance and blindnesse. For the more ignorant and sottish a man is in Christianity, the greater conceit commonly he hath of himself. Secondly, by making them please themselves in the performance of some outward works; wherein Popish devotion consisteth, Mich. 6. 6. Luke 18. 12. Thirdly, by comparing themselves with others that be notorious sinners, Luke 18. 11. Fourthly, by letting them see the falls of others that seem forward professours, he maketh them please themselves in their ignorance and security; as if all profession of religion were but hypocrisie, and they in the onelyonly way. Fifthly, by consideration of their great prosperity p. 404which, as Solomon saith, slayeth fools, Prov. 1. 32.

The tentations of Satan touching obedienceTentations touching obedience: serve either to withdraw men from good or to draw them to evil. Of the former there be so many examples as there are duties to be performed: As namely, in the duties of piety and of Gods worship; as 1. Hearing of the word: Either he keepeth1. in hearing the word, men from coming to heare; or when they are come, he withdraweth away their minds by putting other matters into their heads; or when they have heard, he stealeth away the seed of Gods word out of their hearts, or by the allurements of the world choketh it. 2. Prayer: Either he keepeth men2. in prayer, from prayer, saying as Job 12. 15. What will it profit us to call upon him? or if they do, he laboureth by all means to withdraw their minds from that heavenly exercise, by suggesting other (and for the most part worldly) cogitations. 3. As touching3. in …he sacrament. the sacrament; Either he nourisheth men in hatred, &c. that they are unfit to come; or when they do come, in stead of examining and looking into themselves, they busie themselves in looking into the sufficiencie of the minister, examining the worthynesse of other receivers, or prying into their behaviours, whether they sit or kneel, or how they behave themselves.

Of the latter sort there be so many examples asTentations drawing men unto evil. there are sinnes forbidden: Whereunto he sometimes provoketh men by suggestion; as he did David, 1. Chron. 21. 7. to number the people; and Judas, to betray his Master▪ John 13. 2. Sometimes p. 405allureth by desires of the world, which are his baits; Sometimes inticeth by the counsel or example of others, which are his instruments; Sometimes and most ordinarily abuseth a mans own corruption, which is his bawd; Sometimes he draweth thereunto as a means to escape danger, as an evasion out of trouble, &c. So foolish are▪ men that they can be perswaded by the devil to seek an issue out of some bodily trouble or danger with the hazard of their souls. Sometimes he clotheth sinne with the cloke of vertue.

So much breifly shall serve to have spoken of tentations as they are provocations to evil. Against which we pray not that we be not tempted; but, that the Lord would not in his fierce wrath for a punishment of our sinne lead us into tentation, nor give us over to our own concupiscences to be hardned in sinne, or to the world to be carried away with the desires thereof, or to the devil to be overcome in tentation & to be carried away captive to the performance of his will. For howsoever men willingly run into these tentations, as the beast goeth chearfully to the slaughter; yet there can be no greater judgement inflicted upon a man in this life then to be given over to his own lusts or to the allurements of the world or tentations of the devil. Now this giving over men in tentation is that which our Saviour calleth leading into tentation: Of which we are now to speak.

Lead us not into, or rather, bring or carrie us not into, foreign. Where first we must note the person to whom we speak; & secondly the thing against p. 406which we pray. The person; D… not thou lead us. Which when some have considered they have chosen rather to read thus, And do not thou permit or suffer us to be led into tentation. But we must not teach our Saviour to speak; but rather with humilitie learn the true meaning of his speech.

Yea but, say they, this prayer is superfluous: For Object.God tempteth no man, as James saith, chap. 1. 13.

It is one thing to tempt, and another thing toAnsw. lead into tentation: as it is one thing to execute punishment on an evil-doer; and another, to deliver him over to an executioner: the one is the act of the judge; the other of the hangman.

Yea, but we must understand this of permissionObject. onelyonly, or else we shall make God the authour of sinne.

God doth not onelyonly permit men to be temptedAnsw. but also leadeth into tentation. The like phrasesHow God may be said to tempt. are usuall in the Scriptures: Exod. 7. 3. Indur…vit …r Phar…onis, he ha…dened … heart. Isai. 63. 17. O Lord, why hast thou …ade …s …rre fr… thy …ayes, …nd harden…d our heart from thy fear? Rom. 1. 24, 26, 28. 2. Thess. 2. 11. God shall send them strong del…sion. All which words …o signifie not onelyonly a permission but also a work of God, foreign and yet notwithstanding he is not the authour of sinne. In every tentation, even unto evil, God hath an hand: And the same tentation which proceede…h from Satan or our own corruption may also be said to come from God. But in the same tent…tion we are to distinguish the work of God, which is good; from the work of the flesh or of the devil, which is evil. p. 407As it cometh from God, it is either a triall or a chastisement, which are works of mercy; or a punishment, which is a work of justice: But as it cometh from Satan or the flesh, it is a provocation unto evil, and therefore a …inne. Such is the wisdome and goodnesse of the Lord, that he knoweth by evil instruments to effect his own good work. The tentation of Job proceeded from God and from Satan. God by that means tried his patience; the devil provoked him to impatience and despair. When David numbred the people, it is said that God moved him so to do, 2. Sam. 24. 1. and Satan provoked him to number the people, 1. Chron. 21. 1. Gods work was a chastisement of David, and punishment of the people; Satans work, an incitation to sinne. When Pharaoh deteined the people of Israel, it is said that God hardned his heart, and that Pharaoh hardned his heart, Exod. 8. 15, 32. and 9. 34. As it came from God, it was a punishment; as from himself, a fruit of his own flesh, and so a sinne. Again, we must further distinguish betwixt the tentation of God, and of the flesh and the devil. The flesh, when it tempteth, sendeth forth evil concupiscences, which allure men to evil and withdraw from God, Jam. 1. 14. The devil, when he tempteth, casteth into mens minds, either by himself or by means, ill motions and suggestions. God doth not instill into mens minds ill motions; as the devil and the flesh do: But he is said to tempt in these respects: 1. By offering the occasion or the object of sinne for our triall; howsoever we through our own corruption or instigation of Satan take occasion by the p. 408triall of sinning: 2. By withholding and withdrawing his grace, which he is not bound to vouchsafe unto any, but in justice might deny to all: 3. By giving them over either to their own lusts or to the tentations of the devil, who is his executioner, as a just punishment of their former sinnes. And in this sense God is said to harden mens hearts: not that he maketh them of soft hard, but, being hard already, giveth them over to their own corruptions and the tentations of Satan further to be hardned; which hardnesse they further gather to themselves, willingly committing sinne with greedinesse. Now this the Lord may do most justly: For when men have hardned themselves, what should bind God to soften them? He hath mercy on whom he will, by softning them: and whom he will not have mercy on, them in justice he hardneth. And who shall constrain him to shew mercy in softning where in justice he may harden?

This must teach us, 1. not to dispute with God, but to justifie him in all his judgements, which in justice he might exercise upon all, howsoever in mercy he spareth some: and 2. to be thankfull unto him for vouchsafing us to be in the number of those whom in mercy he so softeneth, when in justice he might have hardned us.

Thus we see in what sense the Lord is said to lead men into tentation: not that he suffereth them onelyonly to be led; but also that he giveth them over to be tempted, and in the tentation to take the foil. 2. Whereas our Saviour teacheth us thus to pray, That the Lord would not lead us into tentation, we gather p. 409this consolation, That howsoever we are assaultedA consolation: Satan can neither tempt nor overcome without Gods permission. continually by the flesh, the world, and the devil, yet we shall not be overcome except the Lord himself lead us into tentation. Satan goeth about continually like a roring lion, seeking whom he may devoure: but he cannot tempt, except it please God to bring us upon the stage, as he did Job: nor in tempting overcome us, unlesse the Lord give us over into his hands. For he that is in us is greater then he that is in the world, 1. John 4. 4. And if we be born of God, the evil one shall not touch us to hurt us, 1. John 5. 18. The devil desireth to sift and to winnow us as wheat: but our Saviour hath prayed for those that believe in him, that our faith may not fail, Luke 22. 32. The devils could not enter into the herd of swine without speciall leave. Neither could Satan touch the cattel of Job untill he had commission from God: and further then his tedder he cannot go.

Seeing therefore in all tentations the Lord ruleth the action and overruleth the tempter, our duty is, in all tentations to flee unto him, praying that he will not lead us into tentation.

So much of the person to whom we make this request. Let us now consider the thing against which we pray: That we be not led into tentation. Our Saviour doth not teach us to pray that we be not tempted at all: For it is not an evil thing, to beThat it is not evil to be tempted, but good to Gods children. tempted, simply; but rather to the children of God a good and a necessary thing. James biddeth the faithfull rejoyce when they fall into tentations, Jam. 1. 2. He that is not tempted, saith the sonne of Sirach, he knoweth but a little, 34. 10. and as Augustine, No man knoweth p. 410In Psal. 60.Ps 60himself unlesse he be tempted. Besides, we are not souldiers under the banner of Christ, unlesse we fight with the flesh, the world, and the devil: and we fight not with them, unlesse we be tempted of them: neither must we look to be crowned, unlesse first we strive. Nay, if we be not tempted, it is a signe that he needeth not assault us. Lastly, all tentations turn to the good of those that love the Lord, Rom. 8. serving either to humble them by the sight of their weaknesse, 2. Cor. 12. 9. or to prevent sinne in them, making them more wary and circumspect for the time to come; or to manifest Gods graces in them, that they may be found approved, and so become happy: For as James saith, chap. 1. 12. Blessed is the man that endureth tentation: for when he shall be found approved he shall receive the crown of life, which the Lord hath promised to those that love him. We do not therefore pray that we be not tempted, but, that we be not led into tentation; that is, That when we are tempted the Lord would not leave us unto our selves, nor give us over to the tempter, nor suffer us to be overcome in the tentation, nor to be tempted above our power: but that it would please him to stablish us by his free spirit, and minister strength unto us, giving with the tentations an issue, that we may bear them. And so our Saviour expoundeth himself in theWhat is meant by, Deliver us from evil. words following, But deliver us from evil: Which, as hath been said, are the exposition of the former. Tertullian, Clausula h…c interpretatur quid sit, Nè nos inducas in tentationem, hoc est, sed erue nos a malo, This clause interpreteth what this is, Lead us not in… tentati…, that is, b… deliver us from evil.

p. 411By evil we are to understand all the enemies of our salvation; the flesh, world, and devil, sinne and hell, and all punishments of sinne; but especially the devil, who in the Scriptures is called foreign, the evil one.

foreign, deliver, signifieth two things: 1. To keep and preserve, to protect and defend from evil, that we fall not into it. In which sense Christ is said to deliver us from the wrath which is to come, 1. Thess. 1. 10. And our Saviour making the same prayer, useth in stead of this word, foreign, keep or preserve, John 17. 13. 2. Cor. 1. 10. Which argueth, that of our selves we lie open and naked to our spirituall enemies, unlesse it please the Lord to keep and to protect us from them. 2. It signifieth to deliver, and as it were to pull us out of the hands, that is, power, of our spirituall enemies: as the word is used, Luke 1. 74. Ma…th. 27. 43. foreign, let him deliver him. Rom. 7. 24. foreign; who will deliver me? 2. Tim. 4. 17, 18. Which teacheth us, 1. that naturally we are in subjection to our spirituall enemies; 2. that it is not in our power to free our selves out of this bondage; but it is the mercifull work of the Lord, of whom we are the therefore taug…t to crave deliverance.

This deliverance which we crave is either inc…oate in this life or perfect in the life to come: both by Christ; Luke 1. 74.

Duties in prayer.

I. To pray against tentation, Luke 22. 40. 2. Cor. 12. 8. to escape it. II. To pray in fervencie and faith.

p. 412Wants to be bewailed.

I. The malice and power of our spirituall enemies that fight against us, Ephes. 6. 12. The flesh sending forth concupiscences which fight against the soul; the law of our members carrying us captive unto sinne: The world by her enticements alluring unto evil, and carrying us out of the way, 1. Cor. 7. 31. by her terrours terrifying from good, by bad example seducing us: The devil our mortall enemie, going about like a roring lion, seeking whom he may devoure, 1. Pet. 5. 8. II. Our weaknesse to resist; our negligence in not preparing and arming our selves against tentations, but rather by idlenesse and securitie sweeping and preparing a room for the tempter, Luke 11. 25. III. Our pronenesse to sinne, our quailing in tentations, our running into tentations, and seeking baits of sinne. IV. Our subjection to sinne and Satan, Rom. 7. 14. and exhibition of our members as instruments to the tempter. V. The evil of sinne with which we are corrupted, and the evil of punishment which we have deserved. VI. Our inability in our selves to free us from these evils.

Contrary graces to be desired.

In sense of which wants we are with fervencie to crave the contrarie graces: Which we are to distinguish according to the former distinctions of tentations and evils from which we desire to be preserved and delivered. And first for the tentations of God or trials; we do not pray against them, but rather for them, I. That the Lord would trie us, Psal. 26. 2. and 139. 23. and II. That when he p. 413doth prove us, we may be approved; or if it please him by the tentation to discover unto us our weaknesse, he would turn it to our good, Deut. 8. 16. that both in respect of our former weaknesse we may be humbled, and for the time to come be made more circumspect.

But as touching those tentations which are provocationsHow we are to pray against tentations. unto evil; we pray against them, I. in generall, That our hearts may not be inclined to any evil, Psal. 141. 4. and therefore that the Lord would neither give us over to the tempter to be overcome, nor suffer us to be tempted above our power, neither leave us to our selves and forsake us in the tentation, but that it would please him to stablish us by his free spirit, Psal. 51. 14. and assist us with his grace (which will be sufficient for us, 2. Cor. 12. 9. that being confirmed and strengthened by him, 1. Pet. 5. 10. we may not fall away in the time of tentation, Luke 8. 13. but may be able to withstand our enemies in the evil day, and having finished all things may stand fast, Ephes. 6. 13. being kept by his power through faith unto salvation, 1. Pet. 1. 5. And II. more specially, 1. against the tentations ofHow we must pray against tentations of the flesh. the flesh we are to pray, That howsoever sinne dwel in us, yet it may not reigne in our mortall body, that we should obey it in the lusts thereof, or give our members as weapons of unrighteousnesse unto sinne, Rom. 6. 12, 13. And especially, That he would not punish our sinne with sinne, giving us over to our own lusts, Psal. 81. 13. Rom. 1. 24. or to the hardnesse of our own hearts, Ephes. 4. 18. or to a reprobate mind, Rom. 1. 28. to commit sinne with greedinesse. But contrariwise, That p. 414he will give unto us his sanctifying spirit, not onelyonly to fight against the flesh, but also to mortifie our …rthly members, Col. 3. 5. as our inordinate affections and evil concupiscence; and to crucifie the flesh with the lusts thereof, Gal. 5. 24. and that being renewed by his spirit, we may no longer be carnall men but spirituall, walking not after the flesh but after the spirit, Rom. 8. 1.

2. As touching the world; We also pray, ThatHow we must pray against the tentations of the world. we may not be carried away with the world or overcome thereby, but that by faith we may overcome the world, 1. John 5. 4. And whereas the world is said to tempt in respect either of the men or the things in the world: and whereas the men tempt either to evil of punishment and danger by captious questions, or to evil of sinne; either by bad speeches, inticing, incensing, counselling; or lewd examples: We therefore against their captions desire the spirit of wisdome, that we be not insnared; and against their offenses and scandals either in word or deed, constancy & perseverance, that we do not stumble or fall, nor be conformed to the world, Rom. 12. 2. As for the things of the world, they are either the desires thereof, or the terrours and crosses. In respect of the desires of the world, which are the lust of the flesh, the lust of the eyes, and the pride of life, 1. John 2. 16. the world is said especially to tempt; they being the baits of sinne and snares of the devil. Against these we pray, That we may have grace from above to renounce all worldly lusts, Tit. 2. 12. to be wained from the world, to use it as though we used in not, 1. Cor. 7. 31. to …e cr…cified to the world and the p. 415world to us, Gal. 6. 14. to live as pilgrimes and strangers upon earth and citizens of heaven, minding heavenly things, and contemning all the desires of the world as mere vanities in comparison of heavenly joyes. As touching the crosses and afflictions of this life, which are worthily called tentations; We are to pray, That God will not suffer us to be tempted above our power, &c. 1. Cor. 10. 13. but that the Lord in his good time would either release us from them in whole or in part, or else arm us with patience to bear whatsoever he shall lay upon us, that we may endure tentation, and, being found approved, we may receive the crown of life, Jam. 1. 12. whereof the afflictions of this life are not worthy, Rom. 8. 18.

3. As concerning the tentations of the devil; WeHow we must pray against the tentations of the devil. desire that the Lord would tread Satan under our feet, Rom. 16. 20. or at the least that it would please him to arm us with the complete armour of God, that we may be able to stand against the cunning sleights, foreign, of the devil, Ephes. 6. 11. and especially with faith, whereby we may quench all the fiery darts of the devil, Ephes. 6. 16.

Now in all these we are to pray, as our Saviour teacheth us both by his example, John 17. 15. & by his precept in this place, O Lord, we do not desire not at all to be tempted, but that we may be delivered from evil: that is, from the tyranny of the flesh, that it hold not us captive unto sinne, from the allurements of the world, that they do not draw us unto sinne; from the assaults of the devil, that he prevail not against us, from the punishments of sin, and judgements which by sinne we deserve, so farre p. 416as our deliverance therefrom may stand with Gods glory and our good; and lastly, from the corruption of sinne it self; in regard whereof we desire the Lord would endue us more and more with the Spirit of sanctification, applying unto us the merits and efficacy of Christs death to mortifie our sinne, and of his resurrection to restore us to newnesse of life; wherein we are to proceed from faith to faith, and from one measure of grace to a greater, untill we come to a perfect man in Christ.

And as there are two degrees of our deliverance from these our spirituall enemies: the one begun and imperfect, by sanctification in this life; the other full and perfect in the life to come, which is our full redemption and glorification: So we pray, not onelyonly that we may be freed from our corruptions in part, but also may be fully conformed to the glorious image of the Sonne of God; and therefore pray that we may be delivered from every evil thing, and be preserved to his heavenly kingdome, 2. Tim. 4. 18. whereby it appeareth, that as in the fifth petition we desired pardon of sinne and justification by faith; so here we crave strength against sinne, & freedome from the corruption, and sanctification by Gods Spirit, and finally the end of our faith, which is the salvation of our souls: For when we pray to be delivered from evil, we desire deliverance also from hell, and consequently salvation in heaven.

Now as these graces are to be asked in fervencieThat we must pray for these graces in assurance of faith. and affection, so also in assurance of faith that we shall be heard. For as the Apostle James chap. 1. 5, 6. teacheth, If any man desire wisdome of God, wisely p. 417to endure tent…tion, he must ask it in …aith. And to this faith the holy Ghost doth most notably encourage us in the Scriptures: Prov. 18. 10. The name of the Lord is a strong tower: the righteous runneth unto it, & in edito collocatur, and is placed on high. The Lord, saith Peter, 2. Epist. 2. 9. knoweth to deliver the godly out of tentation. And of our Saviour the Apostle saith, Heb. 2. 18. In that he suffered and was tempted, he is able to succour them that are tempted. Christ hath overcome our enemies: the devil, Col. 2. 15. the world, John 16. 33. and to this end gave himself for us that he might deliver us from the hands of our spirituall enemies. He that is in us is stronger then he that is in the world, 1. John 4. 4. Neither shall any be able to pull us out of his hands, John 10. 28. Christ, whose prayer is alwayes heard, John 11. 42. hath prayed for us that our faith shall not sail, Luke 22. 32. and that we may be kept from evil, John 17. 15. The Lord hath promised, and is faithfull to perform, that he will not suffer us to be tempted above our power, but with the tentation will give an issue that we may bear it, 1. Cor. 10. 13. And finally, Joel 2. 32. he hath promised, that whosoever shall call upon the name of the Lord shall be saved. Our faith therefore concerning assistance against tentation and deliverance from evil must be grounded not upon any conceit of our own strength or worthinesse, but on the power, mercy, faithfulnesse and truth of God in his promises, and on the mediation and intercession of Jesus Christ.

Duties to be performed in our lives.

I. Generall: 1. To avoid tentations and occasions of evil; To shake off slothfulnesse, and diligently p. 418to employ our selves either in good exercises or in the works of our callings: 2. To resist tentations, and to withstand them: 3. To be vigilant and watchfull, Mark 13. 33. 1. Pet. 5. 8. Ephes. 5. 15. foreign, to walk circumspectly, to shake off security; to keep a watch over our senses; To make a covenant with our eyes, Job 31. 1. To desire the Lord to turn away our eyes from beholding vanities, Psal. 119. 37. 4. To get unto us the whole armour of God; as, the shield of faith, &c. Ephes. 6. 12, 13, 18. 1. Thess. 5. 8.

II. More particular: 1. To deny our selves; to cr…cifie the flesh, and not to satisfi… the lusts thereof; to abstein from fleshly lusts, 1. Pet. 2. 11. 2. To renounce the world and the desires thereof, 1. John 2. 15, 16. 3. To resist the devil; not to yield to his motions, but rather practice the contrary; not to believe his perswasions, 1. Pet. 5. 9. Jam. 4. 7. 4. To hate all sinne, as we desire to be delivered from all; To retein no one sinne, with Herod; To think no sinne small; To abstein also from all shew of evil, 1. Thess. 5. 22. To desire full deliverance, Phil. 1. 23. Cupio dissolvi, I desire to be dissolved. Rom. 7. 24. Quis me liber abit? Who shall deliver me?

Hypocrisie discovered.

Here then is discovered the hypocrisie of those, 1. Who pray that God would not lead them into tentation, and themselves runne into tentation; as those that go to playes and give themselves to idlenesse; 2. Who by security and idlenesse make preparation for the unclean spirit, Matt. 12. 44. 3. Who take thought for the flesh to satisfie the l…sts thereof, p. 419Rom. 13. 14. 4. Who are addicted to the world and the desires thereof, as pleasures, profits (1. Tim. 6. 9. Those that will be rich fall into tentation, &c.) and preferments; 5. Who have made a covenant with hell, Isai. 28. 15. who pray to be delivered from sin, and yet will not forsake their sinne, as their drunkennesse, whoredome, usury, &c. but harden their hearts, and therefore shall fall into evil, Prov. 28. 14. who are so farre from desiring full deliverance from evil by their dissolution and translation out of this life, that rather they have placed their paradise here upon earth.