will he is a spectator and beholder as in that case of the Babylonish Ambassadors and Hezekiah whereas he withheld Abraham from sacrificing Isaac by a contrary precept leaving the other to himself for discovery of himself This is excellently figured under that parable of King Iames of a Nurse having a child but beginning to go who may be said justly to make the child fall if she leave it alone knowing it hath no strength without help for self-supportance so God Almightly as before is said is said to lead us into when he leaves us in temptation and though he can say little or nothing that cometh after that King yet for the case in hand it may be said though the Nurse may be shent yet God is not to be blamed for his relinquishing For 1. He is not oblidged to hold us up 2. We oft conceit our selves to be strong 3. We had once strength and he is not bound to repair broken sinews 4. He can cure us and make us better And 5. Such as falls blame themselves never God Iudas an Achab go not without their own heart charging themselves with the production of sin And it may be attested also from reason that God is not the Author of sin there being no evil work without the precedency of an evil will which floweth not from him as is apparent from the nature of God the Law of God the nature of sin and the bitternesse of the death of Christ. The nature of God being once known darknesse may be thought to flow from the Sun as soon as clearly as sin can be suggested to originat from him when the root of all sweetnesse shall be embittered and the Suns darknesse in his Eclipse be defended as proceeding from its self then and not before can sin in reason be thought to proceed from God he tempting no man that is to evil The Sun-beams light on a Carrion and also on a flower that the one is sweet the other not proceeds not from the Planets influence but from the delicacy or rottennesse of the thing scented The Musician stricketh on an ill-tuned instrument that it soundeth indeed he is cause but that it soundeth ill emergeth from the vitiosity of the instrument yea what though our shallow judgments sathom not the Abysse of Gods innocency rather let us charge our selves of ignorance then him of injustice for to use the words of our Royal Expositor and a Father in so high a point it is fit for every man sapere ad sobrietatem to be wise unto sobriety Respect the expresse will of God or his Scriptures and their aim scope design energy and end is to bind curb and destroy sin It was in mans redemption said to mankind sin no more and the Apostles praying preaching amounted to this dearly beloved abstain from fleshly lusts Behold also the nature of sin and it is a departing from God it is called a work of darknesse and by it the flesh striveth against the Spirit evidencing that the wise God gave no consent to its being for who would appoint a power to check and restrict himself and though none of these might yet the bloudinesse of the death of Iesus the strong cryes he put up the bloody sweat he suffered the shamefull and painfull death he under-went for the expiating its guilt the destroying of its work cleareth his detestation thereof to all which add that in the highest accusations of an awakened conscience the sinner roareth against himself for yeelding not God for leading him into temptation Once more consider there is in sin two things First the Act and next the Deformity or obliquity in that Act. The strength by which the Murtherer puts forth his hand is from God but that he doth it to kill is from another efficient The rider causeth his horse to go but if he halt it proceds from some debility in the beasts nerves Iudas eyes saw the money which was from God his fingers told the money from him also but the sin for which he had it he chargeth solely and wholely upon himself Gods giving up the Gentiles to vile affections to a reprobat mind implyeth not his Agency therein but the Retaining of his grace and leaving them to themselves being otherwise not bound to do as was the Nurse in the above-mentioned similitude And the same serves to answer if the Lord be said to be the cause of the defection of the ten Tribes from the house of David with this addition that when it is said to be of him it is understood of the disposing the proper causes thereof for the punishment of Rehoboam and fulfilling the Prophecy made against Solomon quoniam qui providenter atque omnipotenter he in his wisdom being able to rule all things whether good or evil for his own purpose The cause of Iudas selling Christ was Covetousnesse Pilats crucifying him was for Fear all was of God that is the ordering of these things for production of the great end of mans redemption Fore note his permitting sin is not otiosa a bare looking on to behold it and no more neither is it Tyrannica as to command its actions or approve its workings neither is it libera as if sin were not under his providence and had liberty to run and come where and how far it pleased his permission being determinativa determinative he appointing how far it shall go and further then his Law neithe Iews nor Pilat nor Iudas nor sin nor the Devil can go Iesus may be put to death but who can hinder his assuming life again it being so determined by God A Hermite oft deluded by the Devil being taught and having heard many things from him supposing he had been an Angel of light was at last advised by his Familiar to slay his son who abode in the Cell with him for procuring to himself equality of glory and dignity with Abraham for which glory delirus iste senex dementatus the deluded old man attempted the act of murther but the boy by flight and nimblenesse escaped for and with his life Here was temptation yeelded unto but the sin of the temptation as to its term viz. as it ended or designed the boyes life God frustrated and bound it up that sin could not do it It was for this viz. lest God should be concluded the Author of sin that some of late read or said these words Suffer us not to be led into temptation in stead of lead us not To detect which solly at large were to be like them who said it But this may be said that these indeed were wise and holy in their own conceit that thought the Gospel wanted their pertinency or the Lords Prayer their correction as if Jesus did not know how to teach apposite devotion without their directory why was not Moses refined and that ordinary expression expunged God hardened the heart of Pharaoh but
have everlasting life For when the Name Iesus sounds in thy ears understand a meek man and a man humble in heart courteous sober chast compassionat conspicuous and renowned for honesty and sanctity and the same person to be the Omnipotent God qui suo me exemplo sanet leading thee by his example and confirming strengthning thee by his power It was a good advice to imitat an honest man was the way to become the best man and when we know that even Christ ascended for the same cause he suffered which was that we should follow his steps we ought to go up with him and to him by intercession for our Brethren and by imitating of one so just we may and shall be crowned with those that are holy Observe him where you please in the Pulpit in the Hill in the Ship in the Garden exemplo suo he is by his example teaching us the great Philosophick vertue of submission to the will of God and doing of the same which we must indispensibly conform unto or be extruded the felicity his obedience purchased for him The Scripture is not very clear or distinct in shewing how Gods will is observed by the Saints or Angels yet it is so full that we can collect their readiness about it whereby we may not only learn to lament our own depravation but beholding their activity can remeed the distemper and keeping in their path though not in their strides at length by assenting to divine documents we shall ararrive at the same beatifick vision of God they by their obedience do possess Angels have Laws and Precepts concerning Devils men whether good or bad alive or dead touching governments fouls bodies or goods of men to afflict or comfort to fight to kill or destroy I say Angels have this whether Cherubims or Seraphims Powers Thrones or Archangels all these being comprehended in this one word Angel there being in that holy Hierarchy this equality that they are all Messengers of God made to the likeness of God and carried all to that one purpose which is in God readily throughly zealously 1. Readily They are spirits of life and as for their life they go about Gods will with so speedy pace that they are said to have wings And hath God said to day harden not your hearts or break off thy sins by repentance Say not to morrow with Pharaoh but in this thy day say thy face O Lord I seek We read that an Angel of God spake to Hagar out of Heaven in which History we have what he was an Angel 2. Whos 's he was of the Lord and should we from some mens pronity to wickedness and vice conclude the certainty of their subjection to a higher power we could not rationally give any other designation then messengers of Satan and if we should demand whence comest thou a question never asked of the good Angels their wayes are so well known it might be replied from compassing the earth they are so ready to perform the Devils pleasure and the fulfilling of their own lusts by which they are as it were alwayes in the dark the eye of Gods approbation being never upon them which the good Spirits and good men having they are said to be continually before him 2. Throughly They are so serious in the doing and executing of the Lords purpose that to half it or quarter it is none of their ease whence they are said to do his pleasure that is in all their actions perfect all his thought their complacency being that wherein his soul delighteth abhorring to behold men repudiat and abandon one vice to espouse themselves to another it may be to them more beautiful profitable or easie for though an horse be restrained by the bridle yet man is to be inwardly transformed by the word to the will of God and not to be like the gods in the Egyptian Temples decked with Gold and Silver or vailed with Purple-royal that is shadowed before men with gorgeous formality which being once like fair Hangings drawn aside or pryed into filthy Apes of impure notions are visible and the dustinesse nastinesse or lustfulnesse of their inward parts recte scio maketh them justly accounted the more abominable that they only studied to seem good it being an uniform devotion and conversation that maketh men Angel-like adapting them for those eternal mansions these blessed Spirits abide in for otherwise the Devil sometimes covering his cloven hoof could not in equity but be reputed Saint and accordingly associated withall It hath been disputed what that particular sin was for which the Devils fell from Heaven whether stubbornnesse against the foreknown Incarnation envy or pride some who are for the last respect man in envying Adams dignity and God in affecting against him Domination and Authority Admit this How humble are the good Angels let God command they will stand in a Lane as a Guard untill a poor Iacob passe through they will enter into dark Prisons for a condemned Daniel or liberat a captivat Peter Let men learn of the Angels and not put the Almighty to his wishes as once to say O that there were such a heart in them that they would fear me and keep all my Commandments The Lacedemonians had good Laws touching education especially of Children yet had orders again encouraging them to steal and an honor drium for a cleanly conveyance provided they observed the Laws wherein there was something excepted Such Mungrels are too many Christians though not in the same Commandment accounting it too base to steal yet holding it a degree of honour to swear and being afraid or ashamed to deliver up themselves to all kinds of ill embrace what is more convenient for their place and station but this Petition dischargeth such bartery as sacrilegious enjoyning perfect because conscionable obedience and sueth for the gifts and graces required thereunto 3. Zealously The heart giving life to every commanded duty hath such impressions on the Angels spirits in their missions that they are said to be flaming fire their strength to be Chariots of fire and their swiftnesse horses of fire he maketh saith the Psalmist his Angels Spirits his Ministers flaming fire denoting Agility Ardency Penetrability Dexterity and the Fervency with which they go about his will They are called Angels because they deliver his message Cherubims because they know his purpose and Seraphims because they burn with a holy zeal to confesse and glorifie God it was one of these that flew with a live coal to purge away the pollution from the Prophets lips and life What hath been said of the Angels might be truly said of the Saints departed but they not being imployed about earthly affairs as Angels are let us distinctly search into their doing of the will of God and without much scrutiny we shall see them do it conjunctly continually
pardon but Gedd replyed Dico tibi I shew thee because thou refrainest not from the house of that prosane wretch thou shalt for thy punishment die in it which fell out accordingly the Earl and others treacherously killing the King at a solemn treat Pyrrhus Sons demanding to which of them he would leave his Kingdom Answered To him who had the sharpest sword Let the swords either of Gideon or of God be viewed Gods is the sharpest and therefore to be most â—eared of all who believes the coming of that Judge who commands his Anointed not to be touched By Baptism the Professor takes pay from Jesus as the Captain of his salvation and by scandalous behaviour he as it were runs from his Colours and by censure is he brought back and placed again in his rank that men beholding may fear and say that God is in her viz. the Church of a truth As Lycon the Philosopher had Ambitio pudor shame and honour to goad his Schollars forward in the practice of vertue so the Church hath honour and a Rod to excite to good behaviour restraining the vicious and encourageing the vertuous 4. By finishing and perfecting the just number of the Elect. Scripture sheweth that the Kingdom of glory shall not come untill the number of these appointed for Salvation be compleated not to speak of that great mystery of the Jews blindnesse untill the fulnesse of the Gentiles be brought in the Elect whether Jew or Gentile are gathered 1. At their natural dissolution 2. At Christs publick manifestation 1. At the Saints natural dissolution Every soul here uncased and divested of the body is a stone added for the perfecting of that house which is above and when the Quarry of eternal appointment hath been hewed out by the Gospel and fitted by death the roof is laid on and the work is finished for time shall be no more and Graces government over the soul is perfected then in glory If that Prayer be a reall History which is recorded for Ieroms and in his works which he made a little before his death for hastning of his glory how pithy is it but the Conclusion much more comfortable there appearing on a sudden after his communicating so beautiful and glorious a light in his Chamber that the sick could hardly be seen and a voice heard saying Come my beloved the time is now wherein thou art to receive a reward for these labours which manfully thou hast undergone for me to which he replyed Behold I come Lord Iesus unto thee receive my soul which thou hast redeemed with thy blood which words though thus uttered by him are still expressed as oft as we say Thy Kingdom come Not that death is to be simply called for or out of impatience as did Iob or Ionah but as Moses desired a sight of God but could not perfectly get it untill he went up to die so we are to understand that Pauls Cupio dissolvi his desire to depart upon saving knowledge is the most speciall comfortable text to a man in his departing said a reverend Prelat in his own Funeral for know we not that every day we breath here we lose one days sight of heavens beauty which we may justly pray to see not to alter Gods purpose but to manifest our longing desire 2. At Christs publick manifestation At Jesus his coming in the Clouds with the train of his holy Angels who are to gather his elect from the four winds from one end of Heaven to the other the dead in Christ rising first then those that are alive caught no all allarmed by a mighty shout with the voice of the Archangel and Trump of God shall the accomplishment of the full â—â—lly or number of the elect be finished At which time the Saints of their prayers of this prayer shall say consummatum est it is come the Kingdom is come the King of glory comes Arise let us go hence and enter into our Masters joy for the Kingdom is come c. But alas how unprepared are we for its coming for the dead consciences scandalous lives malitious complotters the medlers or busie-bodies about other mens matters the hatred and envy that appears in the actions of too many professing Christianity may cause remembrance of that old complaint sine Martyrio persequeris thou persecutes without blood-shed and thou kills under the mask of Religion and thou destroyes the saith of Christ by speaking of him c. This Kingdom hath come before day as upon Iacob and Iohn the Baptist before they were born and at the dawning of the day as upon Samuel and Timothy at noon-tide of the day as on Paul and Elisha and sometimes at the setting of the Sun as upon the converted thief but as it were dark night with us we sleep and fatten in our sins neither fearing nor desiring our Lords coming and though it be come to our Iudah this part of the world yet as the Gergesens we seek by our carefulness its removeal from us Be intreated therefore to throw away our old sins while we have time wash away our spots unravel the knots of our lives study purity that the King may have pleasure in our beauty and let us be the more earnest that the coming of our Lord is nigh He stood before the doors in St. Iames his time we have reason now to apprehend he is is half over the threshold In thy Kingdom come we shew eagerness to be under his dominion subject to his power censured by his Gospel yet by our carnal divisions we evince our aversness unto all and certainly by Amen we confirm our hearts in their rebellion against his Supremacy refusing to be under him for though both Devils and sinners be under the Dominion of God yet because they will not obey they are not said to be in his Kingdom We also bewail in it our straitnesse This world is a prison at best but an Inn wherein the beautifulest Chamber even a Kings presence is so incumbred we may say of it as Seleucus of his Crown that if people knew the vexations under it they would not deign to list it from the ground yet our deeds make apparent that this world is our rest and our choice not the Kingdom of our God having no respect to its government evident in the loosness of our lives and scandalousness of our divisions O God thou hast hardened our hearts against thy fear turn thy self to us again bless our provision satisfie thy poor with bread and cloath thy Priests with righteousnesse that thy Saints may shout for joy expecting the new Ierusalem coming down from God out of Heaven prepared as a Bride adorned for her Husband Thy Kingdom come THere are three graces mainly to be exercised in our petitioning viz. Charity Humility Fervency the first is found in each Line Word
pray here for security against those formidable forces we apprehend shall attaque us in the hour of tryal in the day of temptation Let us enquire what it is to be led into temptation and why God will lead any In general we are led into temptation when we are suffered to commit the sin we are tempted unto as David was when he did not design but actually did adulterat Vriah's wife his leading being a not liberating from the evil thereof but a suffering us to fall and to be hurt in the falling The house builded on the sand was overthrown by the rains and floods which are no other then temptations and ordinarily they are expressed by waters and the metaphor serveth to explain the sense of this Petition he that is led into temptation is upon the brink of some jeopardy he who is led in temptation is in the water but in no danger of drowning he that is led into temptation is the deep but he who is led out of temptation was in but yet drawn out of the water He who saith Lead us not into temptation saith quod amissum est exquire Lord seek what is lost and strengthen what is weak but the Energy of the words are and they reach unto Lead us from temptation Keep us far off from the waters quam ferre non possumus for we are not able to resist their violence But to be more particular then are men led 1. When God relinquisheth them and leaveth them to themselves suffering them to combat with Satan as Saul did David and Goliah he being only a beholder Ioab drew back from Vriah and he died God left Hezekiah to himself and he was wounded exposing that is suffering the tinder of mans corrupted rotten and black heart to be open for and under the flint and steel of Satan and Temptation without interposing of his power to allay or command to cause Satan avoid for no otherwise doth he lead then to leave men in it by withdrawing the assistance of his grace suffering them to be led or fall for causes best known unto himself When he stands beholding mans natural inclination inducing to sin is in Scripture a giving men up to their own lusts a hardning of their heart the wind of temptation blowing away the very leaves of formality or withering them by the heat and strength thereof thus he gave up Iudas to his covetous mind Cain to his envious heart which had been so long beaten upon by temptation that like an Anvil it made wholsome admonitions for amendment to recoyl He brought Auxiliary grace to Paul under Satans buffettings and though he was tempted yet was he not led into temptation Ioseph was brought in mind of Gods severity against sin and preserved his chastity so was not David and sell with the Wise of Vriah God suffering him to be led into yet suffered him not to perish but drew him by his love through the waters of temptation God suffering sometimes the best of his Saints to be tempted hurt and wounded And the Prophet secing Ioshua and Satan standing at his right hand to accuse him palpably discovers from the circumstance of place that the accusation was both true in it self and vehemently urged Ioshua having at that time filthy thy garments all having sinned God takes glory to bring his own to himself in suffering that Accuser to be accusing that they by conviction may see mercy that Lion to be scratching that they dreading may cry for help that Serpent to be stinging that they smarting may learn to avoid sin for that wicked one toucheth them not that is tactu qualitativo non corrumpit eum the poyson doth notso invenome the heart as to kill it nor diffuse it self so far into the soul as to destroy God applying proper antidots against the malignity thereof in them leaving others to their own skill so that Lead us not into temptation is Let not temptation overcome us neither Lord suffer us to be taken in its snares 2. When he delivers them up to the enemy or commissionats their adversary with power against them As a Judge delivers his obstinat Malefactor to the hands of the Jaylor or Eâ—ecutioner so will God commissionat his Hellish Officers to dispose of refractory delinquents in such or such a way thus he authorized a lying spirit to seduce an Ahab that he might fall and by him was led in and into temptation perishing in the floods as did Saul of sin and ungodlinesse as did they who receiving not the truth were delivered up to strong delusions to believe lies that they might be damned being overwhelmed in temptation All which causeth application to God it being only his property and prerogative to deliver quid potest educere de tentatione not only because he can but because others cannot deliver me nay not the Saints but the Father only he being in all places filling all places knowing all straits which without the defending of Vbiquity to every glorified Saint is argument sufficiently valid to convince any infected with Romes Doctrine touching prayer to Saints for when I am tempted and prays for my deliverance both the Virgin and Peter and Paul and Gabriel may be out of my hearing but God never If it be demanded why our Father will suffer the workmanship of his own hands to be led into temptation that is to fall or be hurt in it or by it It is I trust no paradox to affirm that strictly we are not to search into the nature that is causes of his doings of which as one said of his nature we are not worthy so much as to think yet to satisfie the truly doubtful we offer these considerations It is done 1. For the discovery of Gods power He led a Iob in and into and through a temptation that by inextricable providences the procedure of sad and issue of hard harsh and almost despairing difficulties might cause Satan being baffled to be ashamed and the believer being upheld as by the chin to glorifie God so much the more ardently as he was delivered the more miraculously What a beautiful exit had Iosephs selling yea Davids Adultery how did it occasion his Harp the more melodiously to twang and gave life to seven that is to many holy songs 2. For honouring of Gods servants No General but will try a stout Officer and will give or occasion to produce something worthy of that valour he knows to be in him The Lord boasted of a Iob and because Satan would not credit the report all that Iob had was put into his hand and though for a while he was in the dust and under contempt yet what would his friends his mockers his wife yea his enemy the Devil say and how would he be lookt upon by all for holding fast his integrity at the time of his restauration whereby Iob was not only more confirmed in
meditate upon Paul's palenesse To Delicacy reflect upon Paul's tears his hungring his fasting c. do this and praesentia ridebimus omnia we shall overcome all tryals Or if you will yet go higher Art thou tempted by diseases by death by losses in thoughts of distrust c. or persecutions remember Christ his scriptum est It is written eye the Law and Scriptures observe the Saints remember Jesus and that the Word of the Lord endureth for ever Imitate what is good consider what is holy build a Solomon's Temple in thy self let light be in the holy of holies of thy soul set an watch at the door of thy mouth give not thy self over to temptation and he who keepeth thee shall not sleep Yet our life being so sull of temptations that non immerito it might be called a temptation it self we are both to be watchful of them and pray against them that we may be protected by the shield of God unto which prayer must either be effectual or we are in vain taught to pray in this Scripture after this manner Lead us not into temptation and that we be fitted to pray we are exhorted to watch that temptations may be taken at first while young In that just now cited suspicious Manuel Ioseph is represented advising his sons to chastity giving them an account of the slienesse of Memphitica his Mistriss who came to him sometimes to learn the Word of God sometimes to pray that he would pray God might give her a son which he did not knowing her meaning c. Temptations are generally wary which should make us chary and when intricat to call for deliverance Moreover in dealing with temptations the King of Syria his policy will be useful to fight against the King of Israel himself thy master-sin David declareth he was upright and kept himself from his own iniquity that which is nearest inmost And it is happy as one saith and well when the soul is acquainted with temptation as Rhoda was with Peter It is Peters voice said she It is Satans voice it is the fleshes voice say thou and flee from it not for joy but abhorrency When David was tempted to number the people he saw not the drift of the temptation but Ioab did yet all his rhetorick could not perswade that King to desist from following the temptation untill he smarted for his folly It is a difficult task to distinguish the voice of Satan from that of the flesh yet touching the first I have read a twofold rule assuring they are immediatly from Hell and from the Devil 1. When they are sudden unexpected drawn from no premisses but like a flash of lightning not for its going but for its coming 2. When they are out of the road of natural corruption when horrible destructive and contrary to the very principles of carnal self like that story of a certain Widow who being delivered of a child could not get it baptized untill she discovered the father which she resolving to conceal first killed her child and then hang'd her self and this coming to the ears of a Scholler who was the father he stob'd himself to death which related to the ears of him who refused baptism made him hang himself also Now saith my most worthy Author who can doubt but all this was done by the instigation of the Devil lying so far from the high-way of Humane frailty that they are not to be seen in it say I to which may be added drenches for destroying births murthering of infants committing incest bestiality Sodomitical embracements or the like Satan after a foyl may depart for a season watching a fitter opportunity to tempt he is called Beelzebub that is a Prince of flies either as the learned think his image was in that likenesse or worshipped among the Ekronites when molested by that creature this is sure that like a fly if he be beat off he will come on again and by some enticing way may be not yet urged fetch the soul from its former stedfastnesse to follow him which he can do with more skill then Calisto the Curtizan did who told Socrates the Philosopher he could draw none of her followers away but when she pleased she could draw away all his No wonder said he for I draw them to vertue and that is up hill a difficult ascent but thou draws them down a Precipice thrusts them down a hill which is easie We are by natural corruption still travelling upon the edge and Satan hath and will try many wayes to give a thrust and we accounting our passage easie are delighted with the change and love not to return back again Temptations may be compared to that raging sea conceited to flow upon a poor Traveller who saw moreover a raging Lyon coming towards him and at the same instant an ugly serpent creeping into his breast all which made him cry miserere for a remission of sin and delivery from death for which by a voice he was advised saying fuge sperne contere corono flee from the Sea defend thy self from the Lyon bruise the Serpents head and I shall crown thee with glory and victory the issue of every religious resister and wrestler against temptation there being a Crown for the victorious Lead us not into temptation THe danger of temptation being so great it is time to appear for caveating against harsh conceits of God and touching that it is fit to inquire whether he be the Author or cause of the sin committed since he is the leader to temptation the ground of which surmise is founded upon those Scriptures expressing his hardning of Pharaohs heart giving up the Gentiles to a reprobat mind For answer to which we shall clear 1. That God is not the Author of sin 2. What may be the true cause of it As introductory to which we distinguish betwixt Gods willing nilling and permitting sin It is unquestionable that he wills not sin that is commands it not to be it being neither among his works nor in his Law It is as evident that if he willed not the same it should not be he being able to reduce both Devils and men to order that he permitts sin is by few denyed and its permission is consistent with his Law he beholding it as a Prince might do a thief In short to say he commanded sin were to deny his holinesse to affirm he could not stop it were to infringe his omnipotence and to attest he permitted it not were to deny his providence and somewhat to exist that gives Check-mate unto his power with which also he hath nothing to do for if we err not Iosephs selling as well as Iosephs dreaming is to be referred to providence over-ruling He saw Cains envy which cannot properly be said his willing or nilling having a productive will which worketh on things as the cause on the effect but by a permissive
where was the benefit of the change For if God suffer a David to be led into temptation having more power wisdom and strength then David had he is by that known rule qui non prohibet peccatum he who can hinder sin and doth it not commits the sin equally as guilty of the sin as he should appear to be had it been said Lead us not into temptation which yet is a more Scripture-like expression then the other For who in Scripture is said to harden Pharaohs heart It is answered God Who stirred up David to number the people It is replied God he permitting Satan Who mingled among the Princes of Zoan the spirit of errour It is said the Lord. Who gave up the Gentiles to vile affections it is attested God In these and such-like expressions he is not said to suffer it to be done but to do it and if it be demanded who leads men into temptation I answer truly because Evangelically Our Father which is in Heaven c. It is true indeed Cyprian reads the words Et ne nos patiaris suffer us not to be led being constrained as some others also so to speak because of the Manichean Doctrine of two supream beings one of God whence all good and another of the Devil whence all ill but who knows not that the Fathers must in many places as light Gold have their allowance and in feeding upon them they must have salt and enquiring only of such whether their changing lead us not to suffer us not was to confute heresie or to broach novelty I go forward knowing it may be a good Commentary as with Augustine In Lead us not there is no harm for besides our Saviours authority there is this in reason may be said for its innocency that Gods leading is not a dragging man is not forced though led into the field for being led into imports consenting to hence that Precept Resist the Devil neither is it determining Fiunt tentationes enim per Satanam temptations not flowing from Satans power but Gods sufferance and Lead us not imports a confinement of Satan a binding of him up that though he desire to yet he never may devour us Our fear not being primarly of the Devil but in God his sorsaking us nothing being able to hurt without his permission He led Cain into the field and he died but succoured Peter and though wounded yet he was not killed by his foe he so ordered Cains sin that he became a terrour to himself he so disposed of Peters fall that he is a notable example of mans frailty and Gods compassion he orders the fair and so he doth the foul weather and for the one or removal of the other he is still to be addressed unto If we search into the true cause of sin and speak properly we shall perceive it hath no cause yet since it is it must hav a principle an Author an Origin and fountain and to lay the sadle on the right horse the cause of sin is either without us which is the Devil or within us which is our own corruption Against the first in this Petition we pray and for his chaining he oft holding up the wrong end of the Perspective making sin either not visible or so little that it may be attempted saith corruption without danger or contrary by a magnifying mirrour he makes sin to appear of a despairing bignesse that it cannot that there is no hope of pardon saith both he and corruption he is that spiritual murderer that wounded our first parents that contrived the death of the Son of God Iudas covetousnesse and the Iews malice concurring He is still tempting us in visions dreams by ill example alluring the old to covet the young to lust the rich to pride the poor to despair and in short had it not been for this tempter it is probable sin had never been in man by the inordinat desire of knowledge he chaâ—â—'d the Virgin Wax of Adams innocency with such Art that it received his own image of insanctity who transmitted the same as well as his nature to his unhappy posterity but since God had mercy and saved Adam we here recurr to the same compassion for deliverance from the old tempter At Friburg he appeared in Ministerial habits to a good old man dying with Paper Pen and Ink to write down all the sins committed in his life and after much importunity he was ordered to write down first The seed of the woman shall bruise the head of the Serpent at which words throwing paper and all on the ground the spirit disappeared and the old man died comfortably God not leaving corruption to it self though Satan attempted excitation To scan the length or discover the various ways by which the Devil suggests or tempts to evil is a darker mystery of iniquity then man can clear and the darknesse that is in our nature where he usually keeps is so grosse that we cannot trace him Yet as the Countrey of Hamsem though covered with so obscure a darknesse that no neighbouring Province dare either enter in or can see any thing in it and yet by the voice of Men crowing of Cocks neighing of Horses which is heard it is concluded inhabited so by the noise roaring fightings Satan makes in the heart it is evident he is there and being it is not in our power we have recourse to our Father to be delivered from him yea secured from our hearts a Province in the Kingdom of Man as the other in Armenia so dark that it exceeds Cimmerian darknesse a proverb thought to rise from the above-mentioned Countrey that our selves cannot see into it untill the glorious face of God as the Sun shine in upon us and when that is done its intricacies and slienesse still enforceth this to be said Lead us not into temptation As the case is now natural pravity hardnesse of heart infidelity and all other vices arising from the soul as sparks from the fire tempteth Satan himself to tempt us and gives occasion by supine sloath for him to work us easily to his mould God is generally so forgotten his Son is ordinarily so slighted and the Spirit so oft despited that we expose our naked breasts to the tempters shafts as if their poyson and heat should be cooled and deaded before they reach our hearts It is said of one reading those words of St. Iohn The Word was made flesh and not reverend enough in his behaviour a Spirit gave him a blow on the face saying If the Word had been made a Devil the Devils never forgetting that mercy had eternally been reverently thankful But since this was not how respectfull and mindful should man be yea how vigilant against himself and how watchfull against temptation that by them God be not provoked imitating him who was so warry that he knew not if ever the Devil had beguiled him