it should be express'd or set forth in any Image or bodily Similitude And that in the First Table and the beginning thereof is this Doctrine aforesaid not briefly touch'd but at large set forth and that with denunciation of destruction to the contemners and breakers of this Law and their posterity after them Expl. 49. We have here principally observable 1. The order 2. The matter of the Commandment From the order we are to observe that God doth prefer the inward worship of the heart which is required in the first Command to the outward worship of the body which is here principally directed that the later or that of the body without the former is but hypocritical and the former without the later but partial so that God is to be worshipp'd with all our bodies and spirits Those therefore who do present their bodies in Idol-worship as that of the Mass and yet plead they keep their hearts for God are here condemned 2. The matter or argument and scope of the Command i. e. to prevent all miscarriages and abuses in bodily worship and to instruct men how they may present their bodies as well as their souls a living sacrifice holy and acceptable to God Yet to prevent mistakes about what is forbidden in this Command we are to note these two things 1. That not all making of Images or Pictures or likenesses of the creatures is here forbidden for then it would follow that a man might not so much as frame an Idea in his own fancy of one mans being like another contrary to the very notion of truth which is nothing else but a conformity betwixt the mind and the object 2. Nor is all civil use or historical representations of things to the eye which is so helpful to the understanding and memory here forbidden A. 50. The second Commandment requireth the receiving observing and keeping pure and entire all such religious Worship and Ordinances as God hath appointed in his Word Hom. II. p. 3. Let us honour and worship for Religions sake none but God and him let us worship and honour as he will himself and hath declared by his word that he will be worshipp'd and honoured not in nor by Images or Idols which he hath most straitly forbidden neither in kneeling lighting of Candles burning of Incense to believe that we should please him for all these be abomination before God but let us honour and worship God in spirit and in truth fearing and loving him above all things trusting in him only calling upon him and praying to him only praising and lauding of him only and all other in him Hom. XX. He requireth a sincere and pure love of godliness and of the true worshipping and serving of God i. e. that forsaking all manner of things that are repugnant and contrary to Gods will we do give our hearts unto him Expl. 50. In the general is here required that the bodily worshipping of God be performed only in such a manner both for substance and circumstances as God doth require or allow or at least is not expresly and consequentially contradicted in his word More particularly 1. It doth require our utmost and constant care and endeavour to observe and preserve all holy Ordinances and external Church-priviledges in their purity and freedom from all manner of corrupt mixtures in any kind whereby God is provoked fasting prayer thanksgiving hearing reading the Word singing of Psalms administration and participation of Gospel-Institutions as the Sacraments Swearing the Discipline and Censures of the Church Maintenance of Gospel Ministers c. 2. All outward decency in such external Rites and Ceremonies as are warrantably used in Religion especially in publick 3. All outward reverence in gesture speech and behaviour in the worship of God 4 All disapproving detesting and loathing all manner of Idolatries Will-worship superstition together with all the monuments and occasions and appearances thereof A. 51. The second Commandment forbiddeth the worshipping of God by Images or any other way not appointed in his Word To. 2. Hom II. p. 1. Lest the Doctrine against Images should not be marked or remarked the same is written and required not in one but in sundry places of the word of God Neither could the notableness of the place being the very beginning of the very loving Lords Law make us to mark it So that if either the multitude or plainness of the places might make us to understand or the earnest charge that God giveth in these places move us to regard or the horrible plagues punishment and dreadful destruction threatned to such worshippers of Images or Idols setters up or maintainers of them might ingender any fear in our hearts we would once leave and forsake this wickedness being in the Lords light so great an offence and abomination p. 3. Images and Image-worshipping were in the primitive Church which was most pure and incorrupt abhorr'd and detested as abominable and contrary to true Christian Religion p. 3. Idolatry cannot be separated from Images any long time but as an unseparable accident or as a shadow follows the body when the Sun shineth so Idolatry followeth and cleaveth to the publick having of Images in Temples and Churches It is not possible to keep men from Idolatry if Images be suffer'd publickly the Images of God our Saviour the Virgin the Apostles Martyrs and others of notable holiness of all others most dangerous Expl. 51. More particularly this command forbiddeth 1. absolutely and altogether the making of any kind of Images of God or of any person in the Trinity at least as God 2. It forbiddeth all making of Images in order to the worshipping of God in them or by them or any way abusing them in the true Religion as conceiting the presence of God to be in or with an Image in a more especial manner than elsewhere 3. All the means and direct occasions of Idolatry all inventions traditions and corruptions of men in Gods worship or about the worship of God 4. All manner of witchcraft or consulting those that have familiar Spirits 5. All worshipping of Images as well as of God before them together with all that religious respect that is given to them as in shrining cloathing them c. 6. All prophaning neglecting opposing or contemning of the worship and Ordinances of Christ as also all kind of Simony and Sacriledg A. 52. The Reasons annexed to the second Commandment are Gods Soveraignty over us his propriety in us and the zeal he hath to his own Worship Hom. II. p. 1. Concerning none other matter did God give more or more earnest and express Laws to his people than those that concern the true worshipping of him and the avoiding and fleeing of Idols and Images and Idolatry for that both the said Idolatry is most repugnant to the right worshipping of him and his true glory above all other vices and that he knew the proneness and inclination of mans
its corrupt and carnal state to a state of real and true holiness though imperfect in this life the mind renewed in saving-knowledg the will renewed by being subdued and made pliable to the will of God the affections renewed by being spiritualized or fixed upon spiritual good objects and so the memory conscience phancy c. as also the life because in this change a man becomes a new man The particular parts of which sanctification are 1. Mortification or a Believers being dead unto sin i. e. in his inclinations thoughts cares affections endeavours all which were before lively and strong towards sin 2. Vivification or a living unto righteousness i. e. being holy in all manner of conversation A. 36. The benefits which in this life do accompany or flow from Justification Adoption and Sanctification are assurance of Gods love peace of conscience joy in the Holy Ghost increase of grace and perseverance therein unto the end To. 1. Hom. ix p. 2. All those therefore have great cause to be full of joy that be joined to Christ with true faith stedfast hope and perfect charity and not to fear death nor everlasting damnation But rather contrariwise their godly conversation in this life and belief in Christ cleaving continually to his mercies should make them so long sore after that life that remaineth for them undoubtedly after this bodily death To. 2. Hom. xij Released from the burden of sin justified through faith in his blood and finally received up into everlasting glory there to reign with him for ever Expl. 36. By this first priviledg of assurance we are to understand not meerly a believers probable guess or conjecture or his hope and expectation to be saved but an infallible certainty or that which is called in Scripture the full assurance of faith concerning the love of God and the believers eternal salvation which certainty is built 1. Upon the infallible certainty of Gods promise to save those who do believe or accept of Christ as he is tendered in the Gospel 2. Upon the unquestionable evidence of the truth and reality of those graces unto which the promise of salvation is made 3. Upon the necessary connexion which there is betwixt the means and the end betwixt true and saving-grace and salvation it self 4. And upon the sure testimony of the Spirit of Adoption witnessing with the spirit or conscience of this or that particular believer by name that he is a Child of God Concerning which assurance these three things are to be noted 1. That there may be a true saving-faith where there is not the full assurance of faith It doth belong to a believer only but not to every believer 2. That it is every believers duty to look after this assurance to use his utmost endeavours to make his Calling and Election sure 3. Though this assurance may be darkened diminished and interrupted through sin or temptation yet it is ever accompanied with so much secret support to the soul as that it does keep the soul from total and final despair And so there is room left still for the second benefit sc. peace of conscience in which there is 1. Something privative sc. a very comfortable freedom not perfect and universal from that which Divines call trouble of mind arising from the apprehension of guilt and of the wrath of God and though in one who has this assurance the peace of his mind may be disturbed yet it is but disturbed and not absolutely lost as the peace of a State is not lost by every tumult whereby it is disturbed 2. There is something positive in this peace sc. that sweet calm and satisfaction which there is in the mind upon the attaining of this assurance Third benefit sc. Ioy in the Holy Ghost sc. a joy springing up in the soul from the comfort and certainty of his testimony and for the sweetness of his presence Fourthly growth of grace If not so observably in the leaf and fruit yet in the root like a plant in winter Perseverance in grace Not depending upon the mutability of mans will but upon the immutability of Gods decree and purpose to save the believer upon the unchangeableness of the Fathers love upon the purchase merit and intercession of the Son upon the abiding presence of the Holy Ghost together with the victorious efficacy of his grace in the soul and upon the stability of the Covenant of grace which is ordered in all things and sure A. 37. The Souls of Believers are at their death made perfect in holiness and do immediately pass into glory and their bodies being still united to Christ do rest in their Graves till the Resurrection Artic. xxij The Romish Doctrine concerning Purgatory Pardons is vainly feigned and grounded upon no warrant of Scripture but rather repugnant to the word of God Hom. vij Of Prayer p. 3. The soul of man passing out of the Body goeth straightways either to Heaven or else to Hell whereof the one needeth no prayer and the other is without redemption The Scripture doth acknowledg but two places after this life the one proper to the elect and blessed of God the other the reprobate and damned souls Expl. 37. At death Believers are made perfect in holiness 1. Negatively i. e. they sin no more from that very moment but are freed from sin for ever 2. Positively 1. The image of God is then perfect in the believers soul and the full bent of his will is to do the will of God as the Angels do it in heaven perfectly and without all reluctancy 2. It doth immediately enter into eternal life when it leaves the body and not into any middle state as that of Purgatory 3. Their bodies though separated from their souls for a time yet they do still remain unseparated from Christ and therefore do remain under his care whilst they sleep in the grave so that he will not lose any one member of them A. 38. At the Resurrection Believers being raised up in Glory shall be openly acknowledged and acquitted in the day of judgment and made perfectly blessed in full enjoying of God to all Eternity To. 2. Hom. xiv The truth of this most Christian Article of the resurrection which is the ground and foundation of our whole Religion O most comfortable word evermore to be born in remembrance he dyed saith St. Paul 1 Cor. 15. to put away sin he rose again to endow us with righteousness by his resurrection hath he purchased life and victory for us opened the gates of heaven to enter into life everlasting to enjoy an inheritance immortal that never shall perish which is laid up in heaven for them that are kept by the power of God through faith set with himself among the heavenly Citizens above If thou hast received Christ in true faith with repentance of heart and full purpose of amendment thou hast received him for an everlasting
Parents must yield to the love of God but in things ceremonial the duties of the first table must yield to the moral duties of the second as sacrificing to works of mercy towards man A. 45. The first Commandment is Thou shalt have no other Gods before me Expl. 45. These words are the first command and not those I am the Lord thy God as some would have them in which there is nothing commanded but only a declaration who and what that God is who does command A. 46. The first Commandment requireth us to know and acknowledge God to be the only true God and our God and to worship and glorifie him accordingly Homil. II. p. 3. Let us take heed and be wise O ye beloved of the Lord and let us have no strange Gods but one only God who made us when we were nothing the Father of our Lord Jesus Christ who redeemed us when we were lost and with his Holy Spirit doth sanctifie us Homil. V. p. 3. Have an assured Faith in God and give your selves wholly unto him love him in prosperity and adversity and dread to offend him ever-more To. II. Hom. xvij What availeth it the wisemen of the world to have knowledg of the Power and Divinity of God where they did not honour and glorifie him in their knowledges as God Hom. VI. whom we are to love with all our heart i. e. that our heart mind and study be set to believe his Word to trust in him and to love him above all other things that we love best in Heaven or on Earth Expl. 46. In the first Commandment there are these 4 things required 1. Knowledg of God as namely that he is the Creator and Governor of the world being the supream Lord and Law giver as also that he is infinitely perfect in his Nature Attributes Word and Works 2. Faith which doth consist in our owning and acknowledging him to be such a God as he is held forth in his Word and in a relyance upon him as such 3. Obedience which in reference to this command doth principally consist in the conformity of Man's will to the Will of God 4. Love to God implyed in these words before me A. 47. The first Commandment forbiddeth the denying or not worshipping and glorifying the true God as God and our God and the giving that worship and glory to any other which is due to him alone To. 1. Hom. VIII Whoever in time of reading Gods Word studieth for the glory and honour of this World is turned from God and hath not a special mind to that which is commanded and taught of God is turned from God although he doth things of his own devotion and mind which to him seem better and more to Gods honour To. 2. Hom. xvi p. 2. It may be boldly and with a safe conscience pronounc'd of the Bishops of Rome namely that they have forsaken and daily do forsake the Commandments of God to erect and set up their own Constitutions Expl. 47. More particular this Commandment doth forbid these and the like sins as 1. Ignorance of God when men either do not know or will not consider who God is and what he would have them do 2. Atheism both in judgment when men are wavering and doubting about the Being of God and therefore disputing against it and in practise when men live as if there were no God 3. Idolatry which consists either in the worship of a false God or in worshipping the true God in a false manner by mingling the corrupt traditions or fancies of men in the worship of God or in worshipping more Gods than that one God who made the world and is Father Son and Holy Ghost God blessed for ever 4. Mens being ashamed of or being negligent in the profession of the true Religion 5. The wilful omission of any known duties of Religion as prayer meditation praising God c. 6. Wilful infidelity when men do not believe God or take him upon his word or do reject and contemn his commands promises or threatnings 7. All blasphemous and misbecoming thoughts of God whatsoever as also all errors and misapprehensions concerning God or any of those revelations he has given of himself 8. All disobedience to his revealed Will. 9. All unsuitable affections to himself or any thing that bears his stamp as his Ordinances Day Providences and People 10. All unmindfulness and forgetfulness of God 11. All carnal presumption pride tempting of God relyance upon and seeking to unlawful means for help in any distress this being accompany'd with the forsaking of and apostacy from the true God 12. All impatience and discontent under any evil as also mens ascribing that which is good to any thing besides himself who is the fountain of all good A. 48. These words before me in the first Commandment teach us that God who seeth all things taketh notice of and is much displeased with the sin of having any other God To. 2. Hom. I. The eternal and incomprehensible Maiesly of God the Lord of Heaven and Earth whose seat is in Heaven and the Earth is his footstool calleth upon his people to mark and take heed and that upon the peril of their souls to the charge which he giveth them Thou shalt worship the Lord God and him only shalt thou serve Adjoining penalty to the transgressors and reward to the obedient to move to obedience and observing this the Lords great Law which might ingender fear in our hearts of disobedience herein being in the Lords sight so great an offence and abomination Expl. 48. Here is further clearly intimated 1. That God would have the first room in our estimation 2. In our affections i. e. that we prize and love him above all A. 49. The second Commandment is Thou shalt not make unto thee any graven Image or any likeness of any thing that is in heaven above or that is in the earth beneath or that is in the water under the earth thou shalt not bow down thy self unto them nor serve them For I the Lord thy God am a jealous God visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me and shewing mercy unto thousands of them that love me and keep my Commandments To. 2. Hom. I. The Scriptures use the two words Idols and Images indifferently for one thing alway They be words of divers things Gr. Lat. but one in sense and signification in the Scriptures and matters of of Religion Wherefore our Images if publickly suffer'd in Temples and Churches be indeed none other but Idols as unto which Idolatry hath been is and ever will be committed Hath it not been preach'd unto you since the beginning c. How by the Creation of the World and the greatness of the work they might understand the Majesty of God the Creator and Maker of all to be greater than that
in heart speech and behaviour To. 1. Hom. XI Christ doth not only establish the Law against Adultery and make it of full force but teacheth us an exact and full perfection of purity and cleanness of life both to keep our bodies undefiled and our hearts pure and free from all evil thoughts carnal desires and fleshly consents Expl. 71. Here is 1 something required in the general and that is the utmost endeavours to preserve chastity amongst all persons and that honourable state of marriage from all the lusts of uncleanness for as well the bodies of others as our own are or should be the consecrated Temples of the Holy Ghost and therefore are not to be defiled by the sacrilegious and abominable lusts of filthiness 2 In particular for this chastity is required 1 In heart or soul as it comprehends all the powers and faculties thereof with all the inward actings of these as 1 That in the understanding the thoughts be pure chast and clean and that whatever things are honest in order to the preservation of chastity we think on these things 2 That the will do make its choice accordingly 3 That the memory be a faithful Register only of the rules and laws and examples of modesty and chastity and not to keep the Records of lust nor to be Master of the Rowls to the spirit of uncleanness 4 That nothing be represented upon the stage of fancy but what doth become godliness and honesty 5 That the affections do hug and embrace nothing that is defiled with the impurity of lust 2 dly Here is required chastity in speech that mens discourse and communication be such as doth tend to promote and preserve good manners to credit the Gospel and to give good example to others especially the younger sort of people as the Holy Ghost that Spirit of purity has left us an example of purity in speech when he speaks only of that which considered in it self has nothing of guilt but only something of that natural shame upon it which was bequeathed to us by our first Parents ex gr he knew her he covered his feet c. Iudg. 3.24 1 Sam. 1.19 3 dly In behaviour that our gestures postures garb apparel company dyet and whole demeanour be such both before God and men as becomes the purity of that Gospel which does not only teach to deny worldly but also to abstain from all fleshly lusts to avoid the appearance of them and to hate the very garment spotted with the flesh A. 72. The seventh Commandment forbiddeth all unchast thoughts words and actions To. 1. Hom. V. p. 2. Commit no manner of adultery fornication or other unchastness in will nor in deed with any other mans wife widow or maid Hom. XI Here is whoredome fornication and all other uncleanness forbidden to all kinds of people all degrees and all ages without exception Expl. 72. 1 By unchast thoughts we are to understand all impure and unchast motions of the Soul in any of its faculties as also all the cherishing and indulging of these inwardly and secretly as by consent allowance keeping them in mind with delight and acting them in the fancy 2 In unchast words is here forbidden all kind of Ribaldry Bawdry Balladry Romances and Love-songs and all such wanton discourses as are either plainly unchast or at least immodest and such as do not become the tongues or pens of those who profess godliness or at the best are such as have a direct tendency to the violation of modesty if not of chastity 3 By actions we are to understand not only all acts of uncleanness as adultery fornication sodomy bestiality self-pollution c. but also all that which doth open a gap to any lusts of uncleanness as polygamy unlawful marriages divorces and dispensations all stews and naughty houses all undue delays of marriage where there is not the gift of continence all wanton dalliance dancings plays and all such painting of the face or pampering of the body which have a natural tendency to inflame or provoke filthy lust A. 73. The eighth Commandment is Thou shalt not steal Expl. 73. This command concerns the goods as the next does the good name of our neighbour A. 74. The eighth Commandment requireth the lawful procuring and furthering the wealth and outward estate of our selves and others Hom. V. Bestow your own goods charitably which you get duly as need and case requireth Hom. VI. Bear good will and heart unto every man to use our selves well unto them as well in words and countenances as in all our outward acts and deeds Expl. 74. As in all the commands which concern our neighbour the grand principle is to be love to him so in all but especially here the rule of our duty must be that golden rule of righteousness do as you would be done by Now next to the promoting of our own estate or welfare in the world we must endeavour our neighbours welfare we must not only love him as our selves but we must in the general be careful to promote or preserve his estate as our own by all honest and lawful means more particularly here is required 1. Personal cared about a mans own estate or goods for charity begins at home 2. Truth and faithfulness about what is committed to our charge by others 3. Commutative justice between man and man in bargaining contracting buying and selling and in rendring to every one his due and in due time as also in borrowing bartering chaffering and changing 4. Restitution of what we wrongfully detain of anothers goods either to the person from whom they are detain'd or to his heirs and executors if we be able or else to acknowledg our fault to them and to beg their pardon 5. Lending freely and not looking for any thing again especially where interest is to the impoverishing of our neighbour 6 Charity to the relief of the poor 7. Hospitality to strangers 8. Diligence and faithfulness in an honest calling not only that a man may provide for himself or his friends or family but that he may have to give to him that needeth 9. That all this be done with singleness of heart as to the Lord Christ and with love to others as to our selves A. 75. The eighth Commandment forbiddeth whatsoever doth or may unjustly hinder our own or our neighbours wealth and outward estate To. 2. Hom. XXI Thefts and robberies are most pernicious to society Hom. XVII p. 2. So many as increase themselves by usury by extortion by perjury by stealth by deceits and craft they have their goods of the Devils gift Expl. 75. This Command in the general doth forbid all that doth hinder the end of this Command which is the preservation of Livelihood in order to the sustentation of life whether our own or others and consequently all that which doth hinder the performance of the foremention'd duties doth directly tend to
encouraged to ask because by his grace we are enabled from the heart to forgive others To. 2. Hom. IX Dissention and discord interrupt prayer For the Lords Prayer hath not only a respect to particular persons but to the whole universal in the which we openly pronounce that we will forgive them which have offended against us even as we ask forgiveness of our sins of God Hom. VII p. 2. What if we be sinners shall we not therefore pray unto God or shall we despair to obtain any thing at his hands Why did Christ then teach us to ask forgiveness of our sins c. Expl. 105. In reference to the petition about forgiveness there is 1 something imply'd 2 The matter of the Petition and 3 the illustration of it 'T is imply'd 1 That man is naturally a guilty creature and under the condemnation and consequently obnoxious to the curse of the Law both by reason of Original and Actual sin 2 That of himself he cannot make satisfaction to Divine Justice nor any other for him Christ only excepted who is God as well as man For if man or any other creature for him could satisfie Gods justice he might then stick to that plea and stand at the bar of Justice whereas he is now forc'd to the throne of Grace 3 That God only can forgive sin for man is here directed only to God 4 That confession of sin and petition unto God for pardon is the way to obtain this pardon in and through Christ. 2 dly The matter of the petition or that we pray for 't is directly and expresly remission or forgiveness of sins and then consequently the imputation of Christs righteousness to us by virtue whereof we may find acceptance with God the Father in and by and through the merit of the righteousness of his Son Christ. For as by bread in the former Petition we do by a Synecdoche understand all the necessaries of this corporal life so in this Petition by forgiveness we may understand that which is so necessary to eternal life Christs righteousness to be imputed to us or in one word in this Petition we beg justification of our persons as in the next we beg sanctification of our natures hearts and lives In short sith there is forgiveness with God that he may be feared we who are so many condemned Malefactors must make our application and our supplication to him and to him alone for pardon for sin is such a burden and of such intolerable weight that 't is only omnipotent mercy that can remove the guilt of it from the consciences of men it being an opposition to the holiness of Gods nature who is infinite as well as a violation of that Law which is exceeding broad and therefore by the way sin may very well pass for the greatest of evils sith 1 only the righteousness of Christ is broad enough to cover it that the shame of the sinners nakedness may not appear 2 only the mercy of an infinite God could pardon it 3 sith 't is a down-right defacing of the image of God in man and instead thereof drawing the black lines or image of Satan upon mans soul 4 and is consequently the greatest enemy to mans happiness and perfection 5 It doth procure for the impenitent unpardoned sinner the eternal wrath of God and flames of hell Q. But it may be here demanded why our sins are called debts For an Answer we are to know in the general that they are not so properly but metaphorically with allusion to those debts that are contracted between man and man for God is not to be consider'd properly as a Creditor but as a Governour so that in strict sense our obedience rather than our sin is our debt to God and such a debt as we owe to him by the Law of our Creation so that our sins are called our debts only because sin doth make punishment to become a debt which we owe unto God and 't is our just debt and of the two it is punishment which man doth suffer for sin that comes nearer to the nature and notion of a debt than sin it self this being a due debt to Gods Justice as obedience is to his Authority however we cannot pray that this debt of punishment be remitted except we beg that guilt which is an obligation to punishment be first removed 3ly We have the illustration of the matter of this Petition by an apt similitude or resemblance sc. as we forgive our debtors which words with reference to God are not to be considered either as a rule that God should proceed in the same manner to forgive us as we do others or as a standard that God should measure out so many pardons to us as we give to those who do offend us but 1 as an argument 2 as an evidence The argument proceeds from the Jess to the greater that if we who have but as it were a drop of mercy can forgive others how much more will God who is an Ocean of free-grace and love it self forgive us not that our forgiving others is meritorious of Gods forgiving us 2 Our forgiving others when 't is done freely and heartily and universally 't is a fruit of the love and mercy of God shed abroad in our hearts an evidence of true grace in the soul or of sanctification and those whom he has sanctified he has also justified A. 106. In the sixth Petition which is And lead us not into temptation but deliver us from evil We pray that God would either keep us from being tempted to sin or support and deliver us when we are tempted To. 2. Hom. IX Must crave continually of god the help of his holy Spirit so to rule their hearts left hatred and debate do arise brawlings tauntings cursings and fightings Which are from the ghostly enemy who taketh great delight therein They are compassed by the Devil whose temptation if followed must needs begin and weave the web of all miseries and sorrows They will not consider the crafty trains of the Devil and therefore give not their thoughts to pray to God that he would vouchsafe to repress his power Expl. 106. In this Petition there are two things necessarily suppos'd as 1 The wickedness or perversness of mans nature to sin for when we beg that God would not lead us into temptation we do own a proneness to fall into it 2 The weakness of mans nature to resist temptations or to come off without any final damage when we are tempred for therefore do we pray to God to deliver us from evil that if the wise God in his wise and just providence for holy and just ends do so order things that we be assaulted by the Devil the World or the Flesh yet that God would so powerfully support and assist us by his Grace and Spirit that we be not overcome but that we may recover as a Bird out of the snare of the Fowler We do not absolutely