are come to the Father the first person in Trinity by his Son through the holy Ghost which forme is to be kept for the most part although it bee also lawfull to pray vnto Christ Acts 7.59 2. Cor. 13.13 or to his blessed spirit particularlie if so that in our vnderstanding wee doe conioyne them as those that cannot be separated in any actions either belonging to the life to come or pertaining to this life What further That wee are to come with confidence of obtaining our suites and desires Deut. 33.3 as young children desire to come vnto their fathers bosome or to sit vpon the knee or in the mothers lap so we by prayer doe as it were creepe into the Lords bosome and as it were do stand betweene the Lords legs as to our mercifull father whose bowels are larger in pitifull affection then any parents yea Matth. 7. then the mother towards the tenderest child if we come with faith for if parents will giue good things to their children when they aske them much more will the Lord giue his spirit to them that aske it of him without doubting What is considered by these words Our Father The nature of faith Iohn 20.28 Gal. 2.20 Matth. 27.46 which is to applie it home to himselfe Also that our Sauiour Christ is the naturall sonne and we his sonnes by grace and adoption May not a man in his prayer say my father Yes verily Matth. 26.19 and that with warrant of our Sauiour Christs example What further That to come in any other name Exod. 24.2 20.19 Leuit. 16.17 1. Tim. 2.5 then in our Sauiour Christs is abominable which was figured in Moses and Aaron but is notably set forth of the Apostle Therefore it is abominable to come by Saints as in Poperie they doe What else learne you in this word our That when wee come to pray 1. Tim. 2.8 Matth. 5.23 Esay 1.15 wee must come in loue as one brother loueth another and therfore reconcile our selues if there be any breach What is considered by these words which art in heauen That as wee are to come boldly Eccles 4.16 5.1 so wee also are to come with reuerence of his Maiestie wee being as wormes scrauling vpon earth and he in the highest heauens What further That as he is readie to doe all things for vs so he is able to do al things for vs which are necessary for vs to meditate vpon Why is he said to be in heauen who is in all places and whom all the world is not able to containe For two causes one is for that there he doth make himselfe and his goodnesse knowne to the Angels and blessed spirits of men immediately and without the helpes and aides which we haue The other because he communicateth himselfe and his goodnesse more plentifully with them then with vs and so God is said to be present in the temple and in the elect Hauing vnderstood what is to bee learned of the words of the preface seuerally what are wee to learne of the words iointly together That God only is to be praied vnto for although there be other fathers besides God Rom. 10.4 Psal 73.25 and other in heauen besides him yet there is none which is our Father in heauen but God alone beside that it is a perfect paterne of all prayers it is euident that all prayers as in other things so in this must bee framed vnto it Thus much of the preface Now wee are to come to the prayer it selfe What is generall vnto it That our affections with zeale and earnestnesse ought to wait and attend on praier which appeareth by the shortnesse of all the petitions What is declared hereby The great affection we should haue to the things we come for which giueth a check to our cold prayers where the vnderstanding is without the affection and as it were the sacrifice without the heauenly fire to lift it vp and make it mount into heauen both in publike and priuat prayers So much of attention generall to the prayer What are the parts thereof A forme of petition and of thanksgiuing VVhat is taught hereby That whensoeuer we come vnto God in petition Phil. 4 6. Luk. 17.17.18 we are also to giue him thankes things not to be seuered and meanes to make way for further graces and benefits to be obtained Secondly that it is a fault of vs when wee are distressed in publike prayer to come in petition but not returne thanksgiuing for our benefits receiued So much of the parts of prayer How many sorts of petitions are there Two one sort of petitions is of those things that belong to Gods glory the other sort of petitions doth concerne our selues and our neighbours What is generall to bee considered in those petitions that concerne God That wee are to seeke the seruice of God before our owne things as also the Commandements teach vs which being diuided into two tables the first concerneth the worship of God the second table our selues What obserue you from this Our hypocrisie for were it not for our selues and wants we would not come at all in prayer as in Poperie all their prayers are for themselues and their saluation c. Whereas this word Thy in al these petitions doth shut forth the consideratiōs of our selues to the end that we might haue our minds altogether fastened vpon the seruice of God VVhat further obserue you proper to these petitions That they ought to bee performed with further zeale and earnestnesse of spirit as may bee gathered in that they are propounded without any bond of one with another How are the petitions that concerne Gods glory diuided Into two the first concerneth Gods glory it selfe the other two the things whereby God is glorified as when his kingdome commeth and his will is done What is the first petition Hallowed be thy name Why is this petition set before all Pro. 16.4 1. Cor. 10.31 Because it is that which ought to bee dearest vnto vs and for that all things ought to bee referred vnto it How consider you this petition First the meaning of the words apart then of them together VVhat is vnderstood by the word name 1. King 5.5 Act. 1.15 The person of God the father for that the name of a thing is taken for that it is the name of Also the name of God in the Scriptures is taken for his properties as his Iustice Mercy Wisedome c. and for the actions of God as the creation and gouernment of the world also for the things that belong vnto God as his word Sacraments and discipline Al which things are signified by the name of God because he getteth glory by them VVhat is meant by hallowed To hallow is to set apart a thing from the common vse to some proper end and therefore to sanctifie and hallow the name of God is to set it apart from all abuses to a holy and reuerent vse
generation and frame in our mothers wombe is aboue our capacitie it is no maruell if the mysterie hereof cannot be comprehended What is the holy Ghost He is the third person in Trinitie which by communication of essence proceedeth eternally from the Father and from the Sonne Why is the third person called the holie Spirit more then the Father and the Sonne which are spirits as well as he and infinitely holy as he Because he is spired and as it were breathed both from the Father and the Sonne that is to say proceedeth from them both Why is he called holy rather then the Father and the Sonne Because he sanctifieth the children of God Why doth not the Father and the Sonne sanctifie also Yes verily but they doe it by him and because he doth immediatly sanctifie therefore he hath the title of holy What is the manner of the proceeding of the holie Ghost from the Father and the Sonne The answere hereunto is as vnto the question of the manner of the generation of the Sonne namely that it is not to bee searched because it is not reuealed For if the winde which is but a creature be so hard to know that a man knoweth not from whence it commeth and whither it goeth it is no maruell if the proceeding of the holy Ghost be vnsearchable What testimonies are there of the ioynt proofe of the Godhead of these three persons Out of the old Testament Gen. 1.12 Esay 6.3 42.1 Agge 2.5 where the Father is said by his Word to haue made the worlds the holie Ghost working and maintaining them and as it were sitting vpon them as the hen doth the egges she will hatch also where the Angels in respect of the three persons doe crie thrice Holy holy holy Further in that it is said Behold my elect vpon whom I haue put my spirit Also where the Father with the Word and his Spirit make a couenant What are the testimonies out of the new Testament As all other doctrines so this is there more cleere Matth. 3.16 as when the Father from heauen witnesseth of the Sonne the holy Ghost appearing in the likenes of a Doue Matth. 28.19 As that wee are baptised into the name of the Father the Son and the holy Ghost Also where the Father and Son promise to send the holie Ghost Ioh. 14.16 and this testimonie we haue in hand Hauing shewed the ioynt proofes of their Godhead let vs also heare the proofes of euery one of them apart What therefore are the proofes that the Father is God Of all the three the Godhead of his person hath been least called in question and therefore few reasons and testimonies will serue What are those Reas That we are a Matth. 6.6.9 11.25.27 bidden to pray to him that he reuealeth the mysteries b Matth. 5.45 suffereth his sunne to shine c. Testimonies c Rom. 1.7 Grace and peace from God the Father d Ioh. 17.3 This is life euerlasting to know thee to be the only God c. What proofes are there to proue that the Son is God Esay 25.9 Zach. 2.10.11 Prou. 8.22 Ioh. 1.1 Heb. 1.10 That he is called Iehouah that the essentiall properties the works and actions of God are giuen to him How proue you that the holy Ghost is God For that the name properties and actions of God are giuen to him Acts 3.4 Gen. 1.2 Esay 61.1 as to the Father and the Sonne How are these being three said to be but one Acts 20.28 1. Cor. 12.4.5 Deut. 6.4 Mark 12.32 1. Cor. 8.4.5.6 They are one in being and essence but three persons in subsistence If three persons among men be propounded whereof euery one is a man can it be said that these three are but one man Ioh. 14.16 15.26 10.1 No but wee must not measure Gods matters by the measure of reason much lesse this which of all others is a mysterie of mysteries What learne you of that the Scriptures 1. Ioh. 5. saith they are three c. We learne that the word Trinitie although it be not expressely set downe in the word yet hath it certaine ground from thence What learne you of that they are said to be three witnesses The singular fruit that is in the Trinitie of persons in one vnitie of the Godhead whereby great assurance is brought vnto vs of all things that God speaketh in promise or threat seeing it is all confirmed by three witnesses against whom no exception lieth What doe they witnesse That God hath giuen eternall life vnto vs and that this life is in that his Sonne PSAL. 99. vers 1 2 3 4. 1 The Lord reigneth let the people tremble he sitteth betweene the Cherubims let the earth be moued 2 The Lord is great in Zion he is high aboue all the people 3 They shall praise thy great and fearefull Name for it is holie 4 And the Kings power that loueth iudgement for thou hast prepared equitie thou hast executed iudgement and iustice in Iaakob HAuing spoken of the first part of diuinitie which is of the nature of God it followeth that wee speake of his kingdome which is the second VVhat learne you from these words the Lord reigneth That God alone hath and exerciseth soueraigne and absolute empire ouer all and that he admitteth no fellow gouernour with him VVhat is the kingdome of God Esay 9.7 Dan. 3.33 Esay 40.13 Rom. 11.34.35.36 Eph. 1.11 Esay 44.24 45.7.48.11 Eph. 1.12.14 Psal 97.5 It is an eternall kingdome appointed and ruled by the counsell of his owne will Wherewith doth he raigne and rule Principally by his owne powerfull spirit which none can resist What end doth hee propound vnto himselfe in his kingdome His owne glorie VVhat is that about which his kingdome is occupied All things visible and inuisible VVhen shall it end Neuer either in this world or in the world to come VVhat manner of kingdome is it Psal 45.7 97.2 A righteous kingdome VVhat instruction gather you of this that God reigneth First that all nations and sorts of men tremble for that hee alone is able to saue and to destroy For if men tremble vnder the regiment and kingly rule of men how much more ought wee to tremble vnder the powerfull kingdome of God which hath more power ouer them then they haue ouer their subiects This trembling doth it stand only in feare Psal 2. No but in reuerence also that that which wee comprehend not in this kingdome with our reason we reuerence and adore VVhat learne you thereby That we subiect our selues to his kingdom erected amongst vs that wee presume to know nothing but that he teacheth vs to will nothing but what he biddeth vs to loue hate feare and affect nothing but as he requireth VVhat other fruis are there of his kingdome That hee ought to bee magnified because hee is great and fearefull and yet holie and holinesse it selfe
any preparation required to the receiuing of the Sacraments Yes verily Exod. 3.5 1. Cor. 11.28 for seeing men ought to come with preparation to the hearing of the word they ought by so much more come to the Sacraments as God by them offereth greater grace then by the word alone What is the preparation that is required in one that commeth vnto the Sacraments The children of the faithfull excepted and that alone in the Sacrament of Baptisme whereof they ought to be partakers there is required to a worthie participation of the Sacraments knowledge and feeling VVherein ought this knowledge and feeling to consist In the Law and in the Gospell Seeing no man is able to know the Law and the Gospell perfectly much lesse the simple and common people Tell me how farre is this knowledge and feeling necessarie It is necessarie first in the Law that hee bee able thereby to vnderstand the common corruption of all men both in the bitter root of originall sinne and in the poysoned fruits thereof together with the curse of euerlasting death due thereunto and that he be able to applie both these that is the sin and wages thereof to himselfe How far is the knowledge and feeling of the Gospell required First that hee vnderstand the couenant of grace which God in Christ hath made with the sonnes of men and then that by faith he be able to applie the the same to himselfe What ariseth from this knowledge and feeling to a further preparation thereunto Mat. 3.13 Acts 8.36 Luk. 22.15 A great and earnest desire to bee made partaker of them VVhat duties are required in the action of receiuing them First a graue and reuerent behauiour Secondly an attentiue heed for comparing the outward signes and actions in the Sacraments with the inward and spirituall things which they betoken VVhat is to bee done after the partaking of the Sacraments Out of the feeling of the gratious worke of God by them to reioyce with thankesgiuing or to enter into iudgement with our selues and to humble our selues for our want of feeling the fruit the Sacraments doe present vnto vs. And as we ought to bee humbled if wee feele not the worke of God in vs in or after the Sacraments as that which argueth want of preparation before or attention in them so yet ought we not therefore to bee altogether dismaied for as the sicke man feeleth not the nourishment of his meate because of his maladie and yet notwithstanding is nourished so is it in such faithfull ones as doe not so sensiblie feele the working of God by them through the weakenesse of faith which is in them And although we cannot feele it immediately yet after by the fruits wee shall be able to discerne of our profiting How many Sacraments are there There are two onely 1. Cor. 12.13 1. Cor. 10.1.2.3 1. Tim. 6.8 Galat. 3.27 1. Cor. 10.16 for first the two seales assure vs of all Gods graces as of our regeneration entrance and engrafting into Christ so of our growth and continuance in him and therefore we need no more Secondly when the number of Sacraments were most necessary as vnder the Law they had but two wherefore we need require no more Thirdly hauing meate drinke and cloth we ought therewith to be content now by the Sacrament of our entrance our spiritual clothing is sealed vnto vs and by that of our growth is sealed our feeding therefore those fiue other of Matrimonie of Orders Pennance Confirmation and of extreame vnction whereof the two latter coined by the Papists to bee made Sacraments are superfluous the other of them are agreeable to the Word but without the nature and number of Sacraments So much of the number of the Sacraments VVhat is the first of those two Baptisme VVhat is Baptisme It is the first Sacrament of the Gospell Tit. 3. whereby our regeneration or new birth or our entrance and ingrafting into Christ and the body of Christ which is his Church is sealed vnto vs. Why call you it the first Sacrament Mat. 28. Exod. 12.48 Because hee saith that after they haue taught men to beleeue they should be baptized thereby to bee enrolled amongst those of the houshold of God or entred into the number of the Citizens and Burgesses of the heauenly Ierusalem What abuse doth this take away That which sometimes the ancient Church was infected withall namely that they baptized men at their deaths and let them receiue the Lords Supper twice or thrice in a yeere whereas this is the first Sacrament of the Couenant How often is this to be done Ephes 4.5 Once only for they are heere charged to administer Baptisme not Baptismes And although in the Hebrues there be made mention of Baptismes Heb. 6.2 yet that is not to teach that one ought to bee often baptized but to declare the outward baptisme of the water and the inward of the spirit which we receiue at one time Act. 2.41 Secondly it is said the Church continued in prayer and breaking of bread not in baptizing Thirdly it is a pledge of our new birth now a man being borne but once hath no need of this Sacrament but once Mat. 28.19 VVhy is it said that we are baptized into the name of the father the sonne and the holy Ghost Mat. 28.19 Act. 11.26 Because by Baptisme wee being consecrated to God are ioyned to him to beare his name as a wife beareth the name of her husband How is our coniunction with God wrought In children by the secret working of Gods spirit in riper yeeres by faith for being naturally after the fall cut off from God wee are as it were ingrafted into him againe as new plants and incorporate as Malchus eare once dismembred Luk. 22.50.51 was againe by the power of our Sauiour Christ set into his head VVhat is Baptisme to this ingrafting A Seale and a pledge of it wherein is grace exhibited and not the ingrafting or incorporation it selfe considering that we are baptized in the right onely of being members of Christ before though ordinarilie we are actually ingrafted by the Sacrament not by force simplie of the worke done but as it is Gods ordinance and a seale of his couenant VVhat ariseth of our vnion with God Another vniting of vs to the Church as a yong hence ingrafted on an arme of a tree is both one with the arme and tree it selfe What fruit ariseth of this vnion A new birth wherof we being once partakers can neuer be depriued What is the outward matter in Baptisme Water VVhat proportion is there of the visible element with the inuisible grace First the whole action of Baptisme Galat. 3.3 sealeth vp vnto vs our regeneration and putting on of Christ which is our receiuing into the house of God What after The couering of the childs head with water Rom. 6. is a seale that the childs sinnes are couered Secondly as the water doth wash and
confession that we haue sinned both originally and actually another that there is no power in vs to satisfie for them 1. Iohn 1.8.9 Psalm 32.3.4 Prou. 28.13 Iob 31.33 1. Sam. 15.19.20 Psalm 51.3.4.5.6 Acts 22.3.4.5 1. Tim. 1.13 What vse is there of confession Great for that we haue naturally a senselesnesse of sinne or else being conuinced thereof we are readie to lessen it and make it light The contrary wherof appeareth in the children of God How can a man confesse his sinnes being not known and without number Those that are knowne wee must expresly confesse Psalm 19.12 and the other that are vnknowne and cannot be reckoned generally How appeareth it that we are not able to pay it Because by the Law as by an obligation euery one being bound to keepe it wholly Deut 27.26 Gal. 3.10 and continually so that the breach thereof euen once and in the least point maketh vs presently debters there is no man that can either auoid the breach of it or when he hath broken it make amends vnto God for it considering that whatsoeuer he doth after the breach is both imperfectly done and if it were perfect yet it is due by obligation of the law and therefore cannot goe for paiment no more then a man can pay one debt with another What doth it draw with it that causeth it to be so impossible to be satisfied Rom. 6.23 The reward of it which is euerlasting death both of bodie and soule The greatnesse and also number whereof is declared by the parable of 10000. talents which no man is able to pay being not able to satisfie so much as one farthing But are we not able to satisfie some part of it as a man in great debt is sometimes able to make some satisfaction especially if he haue day giuen him Exech 16.4.5 No and therefore wee are compared to a child new borne red with blood not able to wash himself nor to helpe himselfe Luke 4.18 Matth. 12.19 and to captiues close shut vp in prison and fetters kept by a strong one so that there is as small likelihood of our deliuerance out of the power of Satan as that a poore lamb should deliuer it selfe from the gripes and pawes of a lion What is the meanes to free vs from this debt By this petition Christ teacheth vs that being pressed with the burden of our Sinne Matth. 11.28 Esay 55.1 we should flee vnto the mercie of God and to intreat him for the forgiuenesse of our debt euen the cancelling of our obligation that in law it be not auaileable against vs in which respect the preaching of the Gospel is compared to the yeere of Iubilie Luke 4.19 when no man might demand his debt of his brother How shall we obtaine this at Gods hands By the onely blood and suffering of Christ as the only ransome for sin Contrary to the Papists who confessing that originall sin is taken away by Christ in Baptisme doe teach that we must make part of satisfaction for our actuall sins and therefore the Iesuites whip themselues as if their blood might satisfie for sinne which is abominable to thinke of Do we here pray for these sinnes of this day as before for the bread of this day Not onely for them but also for all that euer wee haue done at all times before to the end that wee might be the further confirmed in the assurance of the remission of all our sinnes What is further to be considered in this petition That as in the former by bread more was vnderstood so here by the forgiuenesse of sinnes which is the first part of iustification the other is also meant namely Dan. 9.24 the imputation of righteousnes for as Christ hath taken away our sinnes by suffering so hee hath also clothed vs with his righteousnesse by fulfilling of the Law for vs. What need was there of this Because we could not appeare naked before God for as it is not enough for a beggar to come before a King to want his ragges vnlesse he haue conuenient apparell and ornaments so for vs it is not enough to haue our filthinesse done away vnlesse we bee clothed with conuenient righteousnesse not enough to put off our shackels and manacles vnlesse we haue garters and bracelets to decke vs with What else is vnderstood here Zach. 12.10 Mark 9.24 Wee pray for the spirit of prayer whilest with griefe and sorrow for our sinnes we may craue pardon for our sinnes and increase of faith So much of the former part What is set downe in the latter A true note to certifie vs whether out sinnes are forgiuen vs or not by that we forgiue or not forgiue others that haue offended vs and it is a reason of the former Matth. 9.2 Mark 2.7 Iob 14.4 Esay 43.25 But seeing God alone forgiueth sinnes here vnderstood by the word debt how is it said that we forgiue sinnes Wee forgiue not the sinne so farre as it is sinne against God but so farre as it bringeth griefe and hindrance vnto vs we may forgiue it How is the reason drawne Matth. 5.7 6.14.15 From the lesse to the more thus if we wretched sinners vpon earth can forgiue others how much more will the gracious God of heauen forgiue vs if we hauing but a drop of mercy can forgiue others much more will God who is a sea full of grace 1. Ioh. 2.10 3.14 especially when wee by forgiuing sometimes suffer losse whereas from God by forgiuing vs nothing falleth away Doth this reason tie God to forgiue vs No otherwise then by his gratious and free promise for it is a necessarie consequent and fruit of the other and not a cause considering the inequalitie betweene our debt vnto God and mens debts vnto vs. Wherein standeth the inequalitie First in the number of our debts to God being compared to ten thousand mens debts to vs to one hundred Secondly in the waight our debts to God being compared to talents and those to men being compared to pence How riseth this great inequalitie in the waight From the great inequalitie betweene God and man for if to strike a King bee much more hainous then to strike a poore subiect what is it then to strike God who is infinitely greater then all the Kings of the earth What is to be gathered of this That as this is a testimonie to our hearts that if we can heartilie forgiue others God will forgiue vs so on the otherside if wee can shew no fauour to others we may looke for none at the hands of God and therefore to pray without forgiuing such as haue offended vs were not onely a meere babling but also a procuring of Gods wrath more heauilie against vs. What learne you from hence The hypocrisie of many which assuring themselues in great confidence of the forgiuenes of their sinnes yet cannot find in their hearts to forgiue others Are we heereby bound to forgiue
all our debts No verily wee may both craue our debts and if there be no other remedie goe to law in a simple desire of Iustice yea in lawfull warre we may kill our enemies and yet forgiue them being free from reuenge yet so that if our debters be not able to pay we are bound in dutie to forgiue them or at least to haue a conscionable regard of their inabilitie What further learne we by this reason That as our forgiuenesse is nothing vnlesse the danger of imprisonment bee taken away which vnabilitie of paying the debt doth draw with it so it auaileth vs nothing to haue our sinnes forgiuen vs of God vnlesse the punishment also be forgiuen Wherefore speake you of these Because the Papists teach that the sinne and guilt of our sinnes is taken away by Christ but that wee must satisfie for the punishment of them wherein they make God like vnto those hypocrites who will seeme to forgiue and yet keepe a pricke and a quarrell in their hearts watching all occasions of aduantage which say they will forgiue but not forget So much of the first petition belonging to the life to come Which is the second Leade vs not into tentation but deliuer vs from euill c. VVhat is meant heere by the word tentation Sinne or such afflictions as leade vs into sinne for troubles and afflictions simply are not to be numbred amongst these tentations we desire heere to be deliuered from as also we pray that we may haue granted al things that may further vs in holines as good companie good counsell VVhy may we not pray against all afflictions Because they are trials of our faith hope Iam. 1.2 Deut. 8.2 13.3 in which regard they are pronounced blessed which fall into diuers tentations and therfore ought we not to pray simplie and without exception to be deliuered from them VVhat then doe we pray for concerning them That if the Lord will take triall of the grace hee hath bestowed vpon vs either by afflictions or by occasion oftentation to sinne offered vs that wee bee not giuen ouer to them or ouercome of them 1. Cor. 10.15 Job 36.21 but that we may haue a good issue and escape from them and that if either we must goe vnder trouble or offend the Lord wee may rather chuse affliction then sinne Why are they called tentations Because by them God trieth our obedience to notifie our faith and patience both to our selues and others whether wee will follow him or not and therefore we may be assured that so often as we beate backe or ouercome the tentations we haue as many vndoubted testimonies of his loue VVhat is heere to bee obserued in regard of the order That this petition consequently followeth vpon the former and therefore to strengthen our faith for the obtaining of this petition we must be assured of the former as that seeing God hath forgiuen vs our sinnes he will also mortifie our flesh and quicken our spirit which are the two parts of sanctification desired in this petition and neuer seuered from true iustification VVhat learne you of this That we cannot rightly desire God to forgiue vs our sinnes vnlesse wee craue also power to abstaine from the like in time to come So farre is it from being iustified when men haue not so much as a purpose to leaue their sinne where it is not enough to purpose vnlesse we also pray Why so For who being deliuered from a great disease will returne to it again and not rather desire a diet wherby he may escape it Pro. 26.11 2. Pet. 2. â—2 Swine indeed after they are washed and dogs after their vomit returne the one to their walter and the other to their vomit as do also the Papists who after auricular confession being discharged in their opinion will goe to their sins afresh but those that are truely washed with the blood of Christ will neuer giue themselues ouer to their sinnes againe If they cannot returne to their vomit what neede haue they to pray Yes very great because God hath ordained prayer one meanes of keeping them from reuolt Zach. 1.11 Luk. 11.21 and they ought to bee so much the more earnest in prayer as they are more subiect to be beaten and buffeted with tentations then others What learne you from thence Much comfort in tentations in that it is a token of Gods fauor and of pardon of our sinnes that we are subiect to tentation What other cause is there to pray that we be not lead into tentation For that the condition of them that are called to the hope of life Ioh. 5.14 2. Pet. 2.22 Mat. 12.43 will be worse then the estate of those that neuer tasted of the good word of God if they giue themselues to euill as a relapse in diseases is more dangerous then the first sicknesse was But how agreeth it with the Lord to leade into tentation when it is said that God tempteth none as he is tempted of none When all things are of him and by him it must needs follow that the things that are done are guided and gouerned of him yet in such sort as none of the euill which is in the transgressors cleaueth vnto him But how can that bee without staine of his righteousnesse It is a righteous thing with God to punish sinne with sinne and so to cast a sinner into further sinnes by way of iust punishment therfore we desire God not to giue vs ouer to our selues by withdrawing his spirit from vs as when men doe delight in lies 2. Thes 2.11 Rom. 1.24 hee giueth them ouer to beleeue lies and for Idolatrie they bee iustly punished with corporall filthinesse in the same degree Now being naturally prone to sin when this readinesse by the iust iudgement of God is strengthned how rush wee into all euill euen as a horse into the battell to whom wee put the spurs or as an Eagle fleeth to her prey How can it be shewed out of the Scripture that God hath a hand wherby he gouerneth euen the transgressions against his holy will It is expressely said Gen. 45. that God did send Ioseph before into Egypt and that his brethren did not send him Wherein God is said to haue had a further and a stronger hand in his sending into Egypt then his brethren and therefore it is manifest that God did that well which the Patriarches did sinfully Hitherto is referred that which is said that it was of God that Rehoboam hearkened not to the people 2. Chro. 10.15 Also that it is said that God had commanded Shimei to curse Dauid 2. Sam. 16.10 and that the diuell was bidden of God sitting in the seate of his righteous iudgement to bee a lying spirit in the mouthes of the false Prophets 2. King 22.19.20.23 And to be content with one more amongst many testimonies let vs consider how the vilest and most horrible act that euer was done vpon