A Treatise of Christian Religion, Chapter 49
CHAP. 49.
Of the laſt Petition.
In the ſecond petition belonging to the life to come, we pray
Not to be led into tentatiō.
To be deliuered from euil
Inward.
Outward.
MATTH. 6. 13. Leade vsus not into tentation, but deliuer vsus from euill.
Q. SO much of the firſt petition concerning our ſpirituall life, for iuſtification: the ſecond followeth for ſanctification, which is the ſixth and laſt in number: what is it?
A. Leade vsus not into tentation, but deliuer vsus from euill, &c.
Q. What is meant here by the word (tentation)?
A. Firſt, all things whatſoeuer whereby a man is Deut. 8. 21. Luk. 8. 13. Prou. 27. 21. 2. Chron. 32. 31. Deut. 13. 3. 1. Cor. 11. 19. Matth. 4. 1. 1. Cor. 7. 5. Gal. 6. 1. 1. Theſſ. 3. 5. Iam. 1. 13. 14.tried, and occaſion giuen to him to know and bewray what is in his heart, as proſperity, affliction, &c. Secondly, all prouocations and perſuaſions, whereby a man is ſtirred vp and moued to ſinne.
Q. Doe we then here pray againſt all afflictions, and ſuch like tentations of the firſt kind?
A. No: becauſe God ſeeth them good and profitable for vsus; in which regard they are pronounced bleſſed which fall into diuers tentations; and therfore ought we not to pray ſimply and without exception, not to be tempted by them, but to bee deliuered from them, ſo far forth as (through the corruptiō of our natures) Pſal. 119. 71. Jam. 1. 2. 12.they ſhall be occaſions of ſinne vntounto vsus.
Q. What then doe we pray for in this petition?
A. That wee bee not giuen ouer to the power of any tentation, ſo as it ſhould ouercome vsus, & draw vsus 1. Tim. 6. 9. Luk. 22. 32. Iohn 17. 15. 1. Cor. 10. 13. Epheſ. 6. 13. Pſal. 119. 79. & 141. 5.to ſinne againſt God, but that we may hauehave a good iſſue and ſcape from the danger of it; and that we may hauehave all ſuch means granted to vsus as may further vsus in holineſſe; as good company, good counſell, and the like.
Q. Why are afflictions called tentations?
A. Becauſe by them God trieth our obedience Deut. 8. 2.thereby to make knowne our faith, and alſo our patience, both towards our ſelues and others; and whether we will follow him or not: and therefore we may be aſſured, that ſo often as in them wee beate backe or Heb. 12. 6. 7. Reuel. 3. 19.ouercome the tentations, wee receiue ſo many vndoubted teſtimonies of his louelove to vsus.
Q. What is here to bee obſerued in regard of the order; that this petition is placed in?
A. In that this petition followeth vponupon the former, to ſtrengthen our faith for the obtaining of it, we muſt be aſſured of the former; that ſeeing God hath forgiuen Pſal. 85. 8.vsus our ſinnes, hee will alſo mortifie our fleſh, and quicken our ſpirit, which are the two parts of ſanctification deſired in this petition, and neuer ſeuered from true iuſtification.
Q. What learne you of this?
A. That wee cannot rightly deſire God to forgiue vsus our ſinnes paſt, vnleſſe out of the hatred of them, we craue alſo power to abſtaine from the like in time to come. So farre are men from being iuſtified, when Pſal. 51. 9-12.they hauehave not ſo much as a purpoſe to leaue their ſin, where it is not enough to purpoſe it, vnleſſe wee alſo pray for grace to performe it. For who being deliuered from a great diſeaſe, will returne to it againe, and not rather deſire a diet whereby hee may bee preſerued Prou. 26. 11. 2. Pet. 2. 22.from it? Swine (indeed) after they are waſhed; and dogges after their caſting returne, the one to their walter, and the other to their vomit. As alſo it is the faſhion of the Papiſts, who (after auricular confeſſion concerning themſelues, to bee diſcharged from ſinnes paſt) go to their ſinnes afreſh againe afterward: but thoſe that are truly waſhed with the blood of Chriſt, will neuer giuegive themſelues ouer to their ſinnes againe.
Q. If they cannot returne to their vomit, what neede hauehave they to pray?
A. Yes, very great notwithſtanding: for God Mat. 26. 41. Epheſ. 6. 18.hath ordained prayer to be a chiefe meanes of keeping them from reuolt; and they ought to bee ſo much the Luk. 22. 31. 1. Pet. 5. 8.more earneſt in prayer, as they are more ſubiect to bee beaten and buffeted with tentations, then others.
Q. What learne you from thence?
A. Much comfort in tentations, in that it is a token of Gods fauour, and of pardon of our ſinnes, that we are tempted.
Q. What other cauſe is there to pray, that we bee not lead into tentation?
A. For that the condition of them that are called to Iohn 5. 14. 2. Pet. 2. 20. 22. Mat. 12. 43▪ 45.the hope of life, will be worſe then the eſtate of thoſe, that neuer taſted of the good word of God, if they giuegive themſelues to euill; as a relapſe in diſeaſes is more dangerous then the firſt ſickneſſe was.
Q. But how agreeth it with the goodneſſe of the Lord, to leade men into tentation, when it is ſaid that God tempteth Iam. 1. 13.none, as he is tempted of none?
A. When all things are of him, and by him, it Rom. 11. 36.muſt needs follow, that the things that are done, are guided and gouerned by him; yet in ſuch ſort, as none of the euill which is in the tranſgreſſors, cleaueth vntounto him.
Q. But how can that bee, without ſtaine of his righteouſneſſe?
A. It is a righteous thing with God to puniſh ſinne with ſinne; and ſo to caſt a ſinner into further ſinnes by way of iuſt puniſhment: therefore wee deſire God not to giuegive vsus ouer to our ſelues by withdrawing his ſpirit from vsus: as when men doe delight in lies, hee giueth them ouer to beleeue lies; and for Idolatrie, men 2. Thoſſ. 2. 11. Rom. 1. 24.are often iuſtly puniſhed with corporall filthineſſe in the ſame degree. Now being naturally prone to ſinne, whē this readineſſe (by the iuſt iudgement of God) is ſtrengthened, how ruſh wee into all euill? euen as a horſe into the battell, to whom we put the ſpurres; or as an Eagle fleeth to her prey.
Q. How can it be ſhewed out of the Scripture, that God hath a hand, whereby he gouerneth euen the tranſgreſsions that are done againſt his holy will?
A. It is expreſſely ſaid, that God did ſend Ioſeph before Gen. 45. 5. 7.into Egypt, and that his brethren did not ſend him. Wherein God is ſaid to hauehave had a further and a ſtronger hand in his ſending into Egypt, then his brethren; and therefore it is manifeſt that God did that well, which the Patriarches did ſinfully. Hitherto is referred that which is ſaid, that it was of God, that Rehoboam 2. Chron. 10. 15.hearkened not to the people. Alſo that it is ſaid that God had commanded Shimei to curſe Dauid; and 2. Sam. 16. 10.that the diuell was bidden of God, (ſitting in the ſeate of his righteous iudgement) to bee a lying ſpirit in the 2. King. 22. 19. 20. 23.mouthes of the falſe Prophets. And to bee content with one more amongſt many teſtimonies, let vsus conſider how the vileſt and moſt horrible act that euer was done vponupon the face of the earth, the Lord God is ſaid to hauehave wrought moſt holily. For as Iudas, the Iewes, and Pilate, are all ſaid to hauehave giuen Chriſt to Act. 2. 23. & 4. 28. Rom. 8 32.death: ſo the Father and Chriſt are ſaid to hauehave done the ſame, and that in the ſame words, though the manner and purpoſe be diuers.
Q. Doth God any more then ſuffer ſuch things to bee done?
A. He ſuffereth them indeed; but this is not an idle permiſſion, as ſome imagine, but ioyned with a worke Act. 2. 23. & 3. 18. & 4. 28.of God: as in the crucifying of Chriſt, it is ſaid they did nothing, but that which the hand of God had determined before.
Q. But doth not this draw God to ſome ſtaine of ſinne, from which he is moſt free, as that which hee hateth and puniſheth?
A. In no wiſe: for God is the author of eueryevery action, Act. 17. 28.and the diuell and our concupiſcence the authors of the euill in it: as he that rideth on a lame horſe cauſeth him to ſtirre, but is not the cauſe of his halting.
Q. How can God hauehave a hand in theſe things, and yet be free from ſinne?
A. As a cunning workman, with an ill toole can worke artificially; and a skilfull Apothecarie make a ſoueraigne medecine of the vipers fleſh; ſo the Lord can guide and order the poyſonfull ſinnes of men in ſuch ſort, as they ſhall turne to his glory, and good of the Church; and yet cannot therein be charged with ſinne, no more then the Apothecary with poyſoning, in ſo gouerning the poyſon, as it doth the contrary by his skill, to that which by nature it would hauehave done. And as in painting, the blacke colour giueth grace to other the beautifull colours, in making them ſhew better: ſo it is in this worke of God, in which the ſinne and vntruth of men, as by a blacke and darke colour, cauſeth the truth and righteouſneſſe of God, as the white, to be more commended, and to appeare better.
Q. But how are theſe actions of the wicked diſcerned from the worke of God in them?
A. Firſt, from the cauſe from whence the action commeth: for Ioſephs brethren of enuie ſent him into Egypt, but God of louelove. So Shimei curſed of malice, but God in iuſtice againſt Dauids murther and adulterie ſent him to doe it. Rehoboam out of the vnaduiſedneſſe of his heart, refuſed the requeſt of his people; but God by his wiſe counſell did ſo diſpoſe of it. The diuel from hate to Achab, was a lying ſpirit in the mouth of all his Prophets; but God in iuſtice againſt his Idolatrie, appointed it to bee ſo. Pilate of ambition and feare, the Iewes of malicious ignorance; and Iudas of couetouſneſſe and diſcontentment: but God gaue Chriſt, & Chriſt gaue himſelfe of louelove to his Church.
Q. How elſe is Gods working in theſe actions diſcerned from the working of the wicked?
A. By the end whither they tend: for Ioſephs brethren ſent him, to the end hee ſhould not come to the honour he foretold out of his dreame: but God ſent him to prouide for his Church, and to fulfill that was foretold. Shimei curſed, to driue Dauid to deſpaire; but God directed him for exerciſe of Dauids patience. The diuell lied in the falſe Prophets, to ruine Achab; but God iuſtly to puniſh him for his Idolatrie. Rehoboam, to ſatisfie the deſire of his young beardleſſe counſellors: but God to performe the word that hee had ſpoken by his Prophet. Pilate, to pleaſe the people, and to keepe his credit with Caeſar: Iudas, for the obtaining of the money he deſired; and the Iewes, that our Sauiour Chriſt ſhould not raigne ouer them; but God and Chriſt to ſaue his people.
Q. But were it not better to ſay, that theſe things were done by Gods permiſsion only, then by his prouidence and gouernment, thereby to auoid an abſurditie in Diuinity, that God is the author of ſinne?
A. It is moſt true, that God is not the author of ſin, whereof he is the auenger: As true it is alſo, that they are done by Gods permiſſion: but it is not an idle permiſſion, ſeparated from the prouidence and gouernment of God; and therefore the diſtinction of Gods permiſſion, ſeparated from his gouernment in the actions of wicked men, is not good.
Q. Why ſo?
A. Becauſe this diſtinction doth not defend the Iuſtice of God, for the which it is deuiſed.
Q. How may that appeare?
A. If he permit ſinne, he doth it againſt, or with his will: if hee doe it againſt his will, then is hee not Almighty, as one that cannot let that which hee would not hauehave done. If with his will, how can his Iuſtice be defended, if there were not ſome good thing, for which he doth willingly permit it? For if a Captaine ſhould ſuffer willingly his ſouldiers to be murthered, when he might hinder the ſlaughter of thē, although he put no hand to the murther, he is not therefore excuſable and free from the blood of his ſouldiers.
Q. What elſe can be alleaged againſt the permiſsion, that is ſeparated from the powerfull gouernment and prouidence of God?
A. That by this meanes God ſhould be ſpoyled of the greateſt part of the gouernment of the world: ſeeing the greateſt and moſt part of the world are wicked, all whoſe actions are (as they themſelues are) wicked.
Q. Is there yet any further matter againſt this diſtinction?
A. If becauſe God is ſaid to permit ſinne, he ſhould therefore be thought to hauehave no hand in guiding and gouerning it; then he ſhould neither bee acknowledged to hauehave a hand in the guiding and gouerning of good things: for as it is ſaid, that he permitteth ſinne; Heb. 6.ſo it is ſaid alſo that he permitteth that which is good.
Q. May not earthly Magiſtrats thus puniſh ſinne, by ſuffering men to ſinne?
A. No verily, it were a curſed thing in Magiſtrates ſo to doe; but God is aboue all Magiſtrates, who euen for our naturall corruption, may iuſtly giuegive vsus ouer to all naughty affections.
Q. Why doe ſome ſay this petition thus, And ſuffer vsus not to be lead into tentation?
A. In a vaine and fooliſh feare of making God to Exod. 4. 21. & 9. 16. 1. King. 22. 20. 21. 22. Rom. 1. 24. 26. 28. 2. Theſſ. 2. 11. Rom. 9. 18. Eſay 65. 17.be guilty of ſinne, if he ſhould bee ſaid, to leade vsus into tentation; and therfore they thus lay the Lords words (as it were) in water, and change his tongue, and ſet him (as it were) to ſchoole, to teach him to ſpeake, which teacheth all men to ſpeake; whoſe follie is ſo much the greater, becauſe the vſuall phraſe of the Scripture maketh ſo euidently againſt them.
Q. What inconuenience followeth vponupon this addition?
A. Very great: for by this bare permiſſion of euill, they rob God of his glory, working in the moſt things Heb. 6. 3.that are done of men; yea euen of the beſt things, the doing whereof is attributed to his permiſſion.
Q. What learne you from hence?
A. The wiſedome and Iuſtice of God, which can worke in an euill action, and be free from euill.
Q. May we not offer our ſelues into tentation, as Chriſt did?
A. In no wiſe: for hee was carried extraordinarily Luk. 4 1.by the power of his God-head into the deſert to bee tempted for our ſakes, that in his victory wee might ouercome.
Q. What learne you of this?
A. Firſt, that no man ſhould chuſe his dwelling among thoſe of a ſinfull profeſſion, as a chaſt man among ſtewes; a temperate man among drunkards, bellie gods; but ſhunne and auoid it by all meanes. Secondly, Gen. 13. 11. & 39. 10. 12. Prou. 5 8. & 14. 16.if wee fall into ſuch company or occaſions at vnawares, or vponupon neceſſity, as did Ioſeph, and Dauid; that wee pray to God for his aſſiſtance to carrie our ſelues ſo, that in no wiſe we be infected by them.
Q. VVhat is meant by Deliuer vsus from euill?
A. This expoundeth the former by the contrary, as thus: Leade vsus not into tentation, but pull vsus out of it, 2. Pet. 3. 17. Iude 20. 21. Cant. 1. 4. Iohn 6. 44.(euen when we fal into it by our owne infirmity) and that with force: teaching vsus, that we are deeply plunged into ſinne, as a beaſt in a mire, which muſt bee forcibly pulled out; although a beaſt will helpe it ſelfe more, then we can doe our ſelues, of our ſelues.
Q. From how many kinds of euils deſire wee deliuerance in generall?
A. From two: firſt, the inward cōcupiſcence of our owne hearts, which are our greateſt enemies. Secondly, the outward, as the diuell and the world, which doe Iam. 1. 13. 14.worke vponupon vsus by the former; and therefore if we can ſubdue the inward, theſe outward cannot annoy vsus.
Q. Is not the diuell an author of all euill?
A. Yes, he is the firſt author; but properly thoſe euils or tentations are called his, which in his owne perſon he ſuggeſteth.
Q. From what euils are we to deſire more ſpecially to be deliuered?
A. From thoſe whereunto wee are moſt bent, and naturally enclined; or wherein our Countrey eſpecially, or our neighbours amongſt whom we conuerſe, doe moſt delight in: that ſo wee may make the hedge higheſt, where Satan ſtriueth moſt to leape ouer; who, although he knoweth not our hearts, yet ſeeing hee is ſubtill, and able to diſcouer our diſpoſition euen by a becke and countenance, wee muſt deſire wiſedome of God to diſcerne of his tentations, and power alſo to reſiſt him.