the cause of drawing any man to wickednesse There are tryals of proofe indeed the Lord may try his as hee did Abraham Gen. 22.1 A man doth not hurt his armour if it be good when as hee prooves it so God intends no evill to a man when as hee thus deales with him Q. In what manner doth God lead us into temptation A. Hee doth it three wayes 1. When the Lord withdrawes not those nets that are laid for us when GOD removes not our stumbling blocks nay God may put an object of temptatiō before us Thus a master may lay a baite for his servant by putting money in a corner now it is lawfull thus for a man to leave his money to discerne whether his servant be faithfull or no he desires not that he should steale but that he may try his fidelity So God justly permitteth occasions There must be heresies for the triall of Gods servants They that pitch their net first let it fall and then take it up this is to raine snares The favour of God accidentally is but a baite to a wicked man his prosperity is his ruine it is just with God to deale so because wicked men desire it So Iudas would faine have gotten something by the ointment it is just with God to suffer the Pharisees to give him 30. pence and ruine too Now his mind is pleased hee hath 30d. and damnation too 2. As God suffers occasions so hee lets sinne and Sathan loose a mans hart would faine bee hankering and God gives him up to his hearts lusts saying take him sinne and Sathan let him have field roome 1 King 22.22 Ahab would faine goe to warre it was a thing not allowed but hee desired it therefore God sends the Divell God askes who will prevaile over Ahab the Divell saith I will goe then God saith goe and doe it Abimelech and the men of Sichem did very ill Jud. 9.23 then God sent an evill spirit that is hee let loose the spirit of contention and they destroyed him and hee laboured to destroy them so God Rom. 1. is said to give them up when they departed from the government of the truth no saith God will you not be ruled by holines then take uncleanenesse many a man that hath a wrathfull disposition take him envy saith God let him bring blood on others and so ruine to himselfe thus God tooke away his spirit from Saul and gave him up to sinfull distempers of all plagues there is none that is like this 3. God leaves a man to himselfe and lendes him not the assistance of his grace but suffers him and Sathan to grapple together Thus he dealt with He-Zechiah 2 Chron. 32.31 who because he had a lease of his life begā to bee proud now God left him to himselfe to see what was in him hee thought himselfe a brave man therfore God leaves him as a father lets a child goe when hee will not be held so saith God see what thou canst doe try thine owne strength But deliver us from evill Hence observe that though God would doe nothing against us yet we are not able to deliver our selves from our corrupt heart Q. What is meant by evill A. Not so much trouble or punishment as sin in it are three things 1. The breach of the Law 2. The guilt that a man gets by this breach and so is liable to this punishment 3. The vigour of sinne which rules over the soule the two former wee pray against in the fifth petition because we stand guilty of the breach of the Law Therefore wee pray that hee would not enter into judgement with us wee pray now against the power of sin and that is in three particulars 1. Sinne would be a comander over the soule it is the King Sathan is the Jaylour it hath a Kingly soveraigne authority and would rule over him sin is often compared to a King his servants are his obeyers sinne is a master at least it would bee it is so in every naturall foule and it would bee so in the godly the law of life saith the Apostle hath freed mee from the law of death Rom. 8.2 sinne gives parliament lawes and edicts to the soule and as the Centurion bad one servant goe and hee went and another come and hee came so doth sinne say pride it is my pleasure you should bee proud therefore I would have you imperiall and snappish sayes anger I would have you spleneticke and rage sayes the soule then I will it shall be done thus sinne sets up it selfe as supreame in the soule hence a proud heart saith I will doe that I list say God what hee will tell not mee of lawes it is my mind Thus your proud heart sets you lawes and you yeeld to them Now wee pray here that how soever sin bee in the soule yet that God would snib it that it may bee an underling and daily bee subdued in us 2. As sinne desires to set up a master like rule and a supreame soveraigne Lord-like dominion so sinne carries the soule and sometimes separates it frō God whereas the command of God should be a guide to us and take place in our hearts this authority takes up armes resists and stands in defiance against the rule of the spirit hence came these phrases they forsooke God and turned their backs to his Commands What saith pride shall I be a slave that the world should awe mee and snub me I will never yeeld it while I live I will dye first this is a Divell that drawes you from God and will carry you to hell Rom. 7.23 That is the meaning of this place sin carries a man captive when the soule sees it selfe so ruled by him a gratious hart would teare it selfe off if it could but a naturall man is a slave to sinne and dares not affect any good in another nor labour for it himselfe 3. Sinne leaves a kind of blemish and staine upon the soule after the Commission of it there is a kind of jarring to the heart and of running wrong in the soule Peter after his deniall of Christ was averted from Christ so a man after sinne shall find himselfe so dull to any good and prone to any evil this is the staine of sin when a mans arme is put out of joint besides the fall there is a bruise so after a man hath broken the commandements of the Lord the law unjoints him hee is more awke to any good then ever Gal. 6. If any man be unjointed by sin so that of the Romans wound their owne soules this sin doth Now these wee pray against partly against the power of sin partly against the authority of sinne partly against the staine of sinne But deliver us from evill To deliver from evill implies three things 1. Wee pray that the Lord would prevēt those occasions and stragglings of sinne that trouble us wee pray that hee would take off these distempers whereby sinne would lay siege against
thing 3. That he is an infinite and Almighty God the sole Creator and Governour of all things Q. What is it to create A. To make something of nothing Q. Wherein doe Mans works and Gods differ Ans 1. Man must have something to work upon God needeth not any thing a word of his mouth is sufficient 2. Man is subject to be weary but GOD cannot Q. What is meant by Government A. A seasonable succouring and guiding of the Creature Such is the weaknesse of poore mortals that as they were first made of nothing so unlesse God upholds them they will soon resolve to their first nothingnesse Q. What are the particulars of this Government A. Two First Sustentation Secondly Direction Q. What is Sustentation A. The good providence of God whereby he protects and provides for his people Q. What is Direction H. A power of the Lord whereby he orders every thing to its right end Q. How doth he direct the creature to its end Ans 1. God gives them direction whereby to work and puts forth their ability into action Q. What may we learn from hence Ans 1. Comfort to the Saints seeing God is so great a Creator and powerfull a Governour there is no people under heaven that worship any other God are so blessed as they are Among the Gods there is none like unto thee O Lord neither are there any works like unto thy works Psal 86.8 2. This should teach us to mind Gods dealing with us in every passage of our lives and to stand in awe of his Majesty Q. How is God distinguished A. Into three Persons Q. What is meant by a Person A. A Person is a manner of Divine being Q. Why doe you say a being A. Because the Deity and the Person is all one Q. Why doe you say a manner A. Because there be divers turnings that the God-head puts upon it selfe Q. How A. The God-head is full of wisdome and understanding Now the Fathers understanding casts it back againe upon himselfe for if he had understanding before the world then there must needs be somewhat to be understood but there was none but himself therefore he casts it back upon himself 2. This being understood is the Son the wisdome of the Father and the third Person being willed is the Spirit who not withstanding are all one As long as a man teacheth he is a Master but when he is taught he is a Scholar practice comes from teaching after a man is taught hee becomes a practicioner here now be divers behaviours yet all but one man As a Sun beame falling upon a wall casts back its heat so doth the Spirit proceeding from the Father and the Son Quest What is that which is common to all the Persons A. The God-head is common to them all and whatever is proper to the God-head is proper to all the rest with this difference in regard of the particular relation that every one of them hath the Fathers property being to beget the Son to be begotten and the Spirit to proceed none of them exceeding the other in time but in order onely The second Principle Man wholly corrupted by Adams fall became a slave of Sathan and heire of Damnation Quest HOw must we conceive of Adams fall A. Look into the height of happinesse he once enjoyed and the depth of misery his sin produced Q. Were any else in this estate A. No. Q. How then came all creatures to have their being A. The stamps of Gods Attributes were no farther upon them then to put vertues into every one Q. Where may we conceive this vertue consisteth A. In the soule and body of man Q. How in his souls Answ 1. In the understanding Adam by that was full of knowledge and capable of Gods will Secondly in the will consisting in holinesse and righteousnesse God putting an aptnesse into Adam to love him above all and his Neighbour as himselfe Q. How is Gods Image seen in the affections of men A. In regard of that sweet Harmony and agreement which the affection hath with the will Quest How is Gods Image seens in the parts of the body Answ When they are subject to the reasonable will and understanding in such things as God commands Quest What is the Covenant God made with Adam Ans That which was of works was Doe this and live by living is meant a promise which God made unto Adam that if hee kept Gods Commandements he would preserve him for ever Quest Had onely Adam this Answ It reacheth not to him onely but to the good of all his posterity Q. What are the signes of this Covenant A. 1. The Tree of life which was a sign and seale whereby God assured Adam as sure as he saw the Tree if he obeyed his command he should live for ever 2. The tree of knowledge which perswaded him that if he obeyed God hee should certainly know good and evill Qu. Did Adam fall from this estate A. Yes by the allurement of Satan in 3. respects 1. By propounding his temptations unto him 2. In pursuing of him 3. In obtaining his desire Q. How by propounding A. He came to Eve changing himselfe into a Serpent Satan being now falne from God grudged the happy estate that Adam was in and thought much that he should not be in the same condition with himselfe whereupon he tempted him Q. What was Eves answer A. Of any tree of the Garden we may cate but not of this lest peradventure we dye now he took advantage of this when she began to doubt of Gods providence Q. How else did they fall A. By their owne free will attending to and parlying with Satan in two respects 1. In a light esteeme of Gods command 2. In their delusion 1. Saying the fruit was good when God said the contrary 2. Hearkning to Satan who told them it would be the cause of their good and not evill when as God told them when they eate thereof they should dye the death Q. What is the third cause of their fall A. The holy and blessed Law of God may after a measure be said to have some influence therein Q. What came to Adam after this A. He was made guilty and lyable unto the Law and Curse Q. What followeth upon this guiltinesse A. Punishment Q. what was that A. Originall and actuall sinne Q. What is originall sinne A. A naturall depravation of the whole man Q. What is actuall sinne A. A transgression of the Law in the least particular Q. Why did God punish them so severely Ans 1. Because they sinned against an extraordinary Majesty loving Satan more then God 2. Because they broke all the Commandements at once which were included in these two Love the Lord with all thy heart and thy Neighbour as thy selfe Q. Did Adam this onely to himselfe A. No but to his posterity Q. How commeth it so A. We did then what ever hee did for we were in his loynes it was equall with God to
find mercy Prov. 28.14 first find thy sinnes then find Gods mercy 1. Cor. 11. If we would judge our selves we should not bee judged hee that would have God forgive him must not forgive himselfe as a malefactor that stickes to his owne innocency and will not acknowledge any guilt in vaine hee desires to bee forgiven so a sinner is a malefactor before Gods tribunall now if hee will not confesse he shal never find mercy at the hand of the Lord. 2. Wee must labour to have the heart see its own inability to satisfy for sin or to beare Gods Indictment hee shall passe upon the soule that is guilty the soule acknowledgeth it selfe unable to answer one of a thousand Behold saith the Psalmist Lord if thou shouldst enter into Iudgement who were able to abide it but there is mercy with thee that thou maist be feared We are banquerouts wee cannot answer the debt nor beare the suite if the debtor bee able to answer the debt or pay the money hee cares for no kindnesse The sinner is the debtor and if I can satisfie Gods Justice what need I care if I can abide it what need I crave favor but when it comes to this who can abide it then it is the LORD must pardon what ever is amisse where ever the sinner goes hee cannot avoid the suite he needs no pursevant to follow him conscience is arresting and the Divell accusing therefore hee fals downe and cries mercy mercy to pardon the suite the soule is not able to beare the suite the Church complaines of it behold our righteousnesse is as a menstruous cloth and they Ezeoh 36.31 judge themselves worthy to bee condemned now in that I say forgive I say I cannot satisfy for my sinne 3. Wee should seeke to God and his grace for what we need we should knowledge it his free mercy when the soule sees there is mercy in God for him then it is fitted to pray for this petition For should I conceave God were severe though I renounced my sinne yet I could not seeke him God is not extreame and rigorous but hee hath mercy in store for them that seek him in truth and sincerity therefore wee should apprehend two things 1. That God desires not to deale rigorously wee should perswade our harts that God is desirous to welcome our prayers The Lord is said to bee abundant in goodnes and mercy Ex. 34. the Lord is ready to succour our infirmities If we abound in misery the Lord will abound in mercy the phrase is multiplying mercy therefore the Apostle calls him the Father of mercy and the God of all consolation wee have new vexations he hath new compassions nay God hath more good then we can desire hee performes more then promiseth hee is abundant in truth above all that hee hath revealed himselfe to bee in his word Isay 55.7 Our God is mercifull and abundant in forgivenesse hee multiplies pardons hee hath pardons in store mercie to pardon any poore soule But saith the soule what my sinnes committed and continued in Marke what he adds his thoughts of mercy are larger in giving then ours in craving Eph. 2. hee is able to doe above what wee can aske orthinke It was but cold comfort Isaac gave to Esau he had but one blessing so if GODS mercies should come to an end it were but poore comfort when the soule should say Lord give mee and the Lord should say all is drawne dry but there is enough in God to doe us good what availes it though a father have a tender and a good heart to his child if hee hath not to give it what it askes or stands in need of but our heavenly father abounds in goodnesse 2. God as hee hath abundance of good so hee is free and ready to bestow it Isay 55.1 Ho every one that thirsteth let him buy milke and hony without money or price wee would bee content to have wine but wee have no money to buy it therefore God adds though you bee not able to pay for it yet take it Mich. 7.18 Who is a God like our God who pardons sins because mercy pleaseth him the pardoning of our sinnes is like the overthrowing of Pharaoh in the sea God doth it not so much because wee please him but because his mercy pleaseth him he doth it freely 4. Wee must bee content to waite for this mercy wee stand in need of wee must waite for it and be confidently perswaded of it else wee crosse the tenure of forgivenes Held 11. God gives mercy to none but those that waite for it in that we aske pardon wee are resolved to waite for it for so much is implied a pardon in law is not authenticall untill it bee sealed So God saith he will pardon us but this is not â—uthenticall untill wee have set to our seale hee saith hee will give freely wee say wee wil waite constantly Psal 37.5 Commit thy waies to God and hee will care for thee hee that thus begs forgivenesse shall undoubtedly obtaine it at the hand of the Lord. And lead us not into temptation 6. Petition This consists of sanctification both begun here and ended in glorification sanctification frees from the power of sinne glorification frees from the presence of sinne 1. For the order sanctification flowes from Justification when sinne is pardoned we have the spirit of Christ which conveyes all to us we are first justified then sanctified 2. For the sence of the words here are 2. things 1. What wee desire God should not doe lead us not into temptation 2. What he should doe deliver us from evill Q. What is meant by temptation A. A triall or assault whereby a mans strength is tried now they are double 1. Deliverance into evill 2. A proofe of the soundnesse of grace the first is especially intended all the assaults of the soule by sinne Sathan or the world wherby either our faith may be shaken or we withdrawn from God to evill sometimes there are good temptations of proving or expressing our grace these in some sence may have place in this petition God tries us on this manner and wee pray him that hee would not try us more then wee are able to beare Q. What is it to bee led into temptation A. 1. When temptations pursue us 2. When they doe foile us assaulting of us 3. When temptation doth totally vanquish us Now wee pray in this petition that temptations may not pursue us or pursuing us that they may not foile us and though wee bee foiled by them yet that wee may recover our selves we desire that corruptions would not besiege us or if they doe yet not conquer but that we may recover our selves after we are overcome Q. Can God lead into temptation A. The Apostle explaines it I am 1.13 God cannot tempt to evill hee that is goodnesse it selfe cannot provoke a man to sinne the Lord doth not put malice into any mans heart God cannot bee properly
the soule that hee would remove those things that would remoove us from him This wisdome promiseth Prov. 6.21 That shee will walke with them that walke with her shee will keep them from the way of the wicked woman sinne is like an harlot therefore the Lord is pleased to expresse it after that manner Now it is the mercy of God that hee will turne our eyes from beholding of vanity that there may not bee violence of sinne assaulting us now wee pray therefore that wee may not come into the battaile if it be possible and that sin may not come in against us 2. That the Lord would assist us in the temptation that the temptation may not prevaile It is a mercy not to bee tempted but if wee must needs bee it is a great mercy not to be overcome by temptation if he will not wholly prevent us by his grace yet to assist us gratiously in it It is mercy not to bee assaulted and though assaulted yet assisted Now this assistance of God is twofold either extraordinary or mediate by the meanes wee speake not so much of the first though that be true but wee crave both at the hand of the Lord. 1. Sometimes we crave for the extraordinary help and assistance of the Lord to assist us even above meanes in the meanes wee know the Lord in the time of Queene Mary did help wonderfully their temptations were grievous and afflictions great yet the Lord did help them extraordinarily hee did let in abundance of sweetnesse but wee passe this and come to the other 2. Wee pray especially for such meanes as may help us and that appeares in foure particulars 1. That the Lord would discover the enemy before hee come that hee would make knowne unto us the engins wiles and depths of Sathan and the subtilty of our owne corrupt hearts which are ready on every hand to surprize us For to be surprized before wee are aware is great danger Therfore wee pray that the Lord would give us the spirit of Revelation that wee may take notice of the engines of Sathan and that hee may be discovered to us The discovery wee know of an evill is a meanes to prevent it not foreseeing misery we cannot prevent it he that sees not an evill before it comes wil be overthrown by it when it comes Many a man perisheth by pride knowes not what hurts him this corruption blowes up the soule This the Lord promised Isay 30.21 Thou shalt heare a word behind thee saying this is the way that GOD may keep a man from sinne hee sends the Spirit of Christ to say this is the way walke in it The text saith 2 Cor. 2. there speaking of the incestuous man wee are not ignorant of the methods of Sathan so we pray the Lord that hee would discover the methods of Sathan to us Matt. 26. When the great skirmish was to come our Saviour forewarned Peter said I wil smite the shepheard c. And saith watch and pray for the houre is come hee gives him the warning peece wee pray thē that God would make knowne to us the engines of sinne and Sathan before they come Wee know it is a great help in warre to know the quarters orders of enemies that so a man may order his according thereunto So wee must know where the Divell and our corruptions lye quartered know what be the haunts of our wretched harts so order the helps God hath put into our hands for the resisting of them 2. That the Lord as it were would entrench about us if wee bee not foretold of the enemies that if wee should not see sinne to prevent it yet that God would lay some heavy impediment upon us and build some trench about us that wee may not commit those evills wee are tempted unto that though hee doth not reveale the policy of Sathan yet that hee would lay some snares that wee may not commit that sin which otherwise wee would doe and this is a marvellous mercy Gen. 20.7 Abimelech tooke Sarah and thought she had been Abrahams sister as hee himselfe told him and no question hee had a purpose to take her to be his wife but the Lord laid an impediment the LORD kept Abimelech from Sarah hee tooke off the edge of his desire and laid a barre betweene them Hos 2.6.7 The Church was running after her abominations now how did the Lord prevent her The text saith I will hedge thy wayes with thornes and build a wall about thee the lovers were corruptions and the following of them was the eager pursuite of thē Now God hedges the wayes with thornes that is hee layes afflictions on her that she had no liberty to sinne so that shee hath enough to doe to mind her owne miseries sometimes a man is addicted to base company and then the Lord layes sicknesse upon him to prison him and keep him from that sinne this is Mercy 3. The Lord puts armour and weapons on them to fight against their enemies that are opposite to his grace and children Ephe. 6. from the 10. to the 18. bee yee strengthned in all might putting on all spirituall abilities to bee strengthned in every good worke God saith hee covers the head of his 1. Pet. 15. God keepes them by the power of his grace God gives his the whole armour the sword of faith the brest plate of righteousnes to quench the firy darts of Sathan and to resist him 4. God gives a dominion over and a conquest of all our enemies and over all our victorious corruptions hee gives a happy issue and successe with the fight hee gives issues with the victory Rev. 1.6 hee hath made us Kings that is hee hath given us a Kingly authority over all our corruptions So Rom. 6. sinne shall not have dominion over you and Psal 119.133 Let no iniquity have dominion over mee thus the Lord assists his in trouble 3. As wee pray that the Lord would prevent the occasions of evill and if they come to assist us in them So lastly if we bee foyled and brought under by the temptations of Sathan and our owne corruption that the Lord would rescue us from thē that have had too much power over us and too too much prevailed against us This wee know was the request and desire of the Prophet David Psal 39. O spare me that I may recover strength before I goe away hence and bee no more seene as who should say my base lusts are too strong for mee These hands were stout but now feeble therefore good Lord give mee that former strength his sins were as sickenesse therefore hee saith I knew the time when I had a broken heart for my transgression but now a hardned therefore O Lord spare mee a little while before I goe hence and be no more seene that I may recover my former zeale and strength againe Rom. 8.2 The law of the spirit of life in Christ hath made mee free from