A Body of Divinity, Vol. 4 (of 4) Wherein the doctrines of the Christian religion are explained and defended, being the substance of several lectures on the Assembly's Larger Catechism (part 3 of 3)

A Body of Divinity, Vol. 4 (of 4) Wherein the doctrines of the Christian religion are explained and defended, being the substance of several lectures on the Assembly's Larger Catechism (part 3 of 3)

Thirdly. The truly pious, benevolent, devout man would not desire, or even dare, to pray to God for any thing, if he were changeable, and disposed to alter his purpose and plan, in order to grant his petitions. Therefore he never does pray to any but an unchangeable God, whose counsel stands forever, and the thoughts of his heart to all generations. He is sensible that he is a very imperfect creature; that his heart, his will, is awfully depraved and sinful; that he knows not what is wisest and best to be done in any one instance; what is best for him, for mankind in general, for the world, or for the universe; what is most for the glory of God, and the greatest general good; and that it would be infinitely undesirable and dreadful to have his own will regarded so as to govern in determining what shall be done for him or any other being, or what shall take place. If it could be left to him to determine in the least instance, he would not dare to do it, but would refer it back to God, and say, “Not my will, but thine be done.” But he could not do this, unless he were certain that the will of God was unchangeably wise and good, and that he had decreed to do what was most for his own glory, and the greatest good of the whole; at the same time infallibly knowing what must take place, in every instance, in order to answer this end; and consequently must have fixed upon the most wise and best plan, foreordaining whatsoever comes to pass. Therefore, whatever be his petitions for himself, or for others, he offers them to God, and asks, on this condition, always either expressed or implied, If it be agreeable to thy will: for otherwise he would not have his petitions granted, if it were possible. And he who asks any thing of God, without making this condition, but sets up his own will, and desires to have it gratified, whether it be for the glory of God, and the greatest good of his kingdom, or not; and would, were it in his power, compel his Maker to grant his petition, and bow the will of God to his own will; he who prays to God with such a disposition, is an impious enemy to God, exercises no true devotion, and cannot be heard; and it is desireable to all the friends of God that he should be rejected. Resignation to the will of God always supposes his will is unchangeably fixed and established, which it could not be, unless he has foreordained whatsoever comes to pass.

Thus it appears that if God were changeable, and had not foreordained whatsoever comes to pass, there would be no foundation for religious worship, or reason for praying to him; or that there can be no reason or encouragement for prayer and petition to any but an unchangeable God.—I proceed to observe,

2. There is good reason, and all desirable and possible encouragement, to pray to an unchangeable God, who has from eternity determined what he will do, in every instance, and has foreordained whatsoever comes to pass.

This will doubtless be evident, to him who will duly, consider the following particulars.

First. Prayer is as proper, important, and necessary, in order to obtain favour from an unchangeable God, as it could be were he changeable, and had not foreordained any thing.

Means are as necessary in order to obtain the end, as if nothing were fixed and certain. Though it was decreed that Paul and all the men in the ship should get safe to land, when they were in a storm at sea; yet this must be accomplished by means, and unless the sailors had assisted in managing the ship, this event could not take place, and they could not be saved. Prayer is a means of obtaining what God had determined to grant; for he has determined to give it in answer to prayer, and no other way. “Ask, and ye shall receive,” says our Saviour. When God had promised to do many and great things for Israel, he adds, “Thus saith the Lord God, I will yet for this be inquired of by the house of Israel, to do it for them:” [Ezek. xxxvi. 37.] The granting the favours, which God had determined to bestow, was as much suspended on their asking for them, as if there had been nothing determined and fixed about it. There is as much regard had to prayer in granting favours, and the prayer is heard, and God gives them, as really and as much in answer to it, as if there were nothing determined and foreordained respecting them: for the decree includes and fixes the means, as much as the end; the method and way by which events are to take place, as much as those events themselves. The one depends on the other, as much as if there were no decree, and nothing fixed; yea, much more: for the decree fixes the dependence and connexion between the means and the end: whereas if there were no decree, and nothing fixed, there would be no established connexion, but all would be uncertain, and there would be no reason or encouragement to use means, or do any thing to obtain an end.

Surely, then, there is as much reason and encouragement to pray to an unchangeable God, and this is as important and necessary, as if there were nothing fixed by the divine decrees, and much more: yea, the unchangeable purposes of God are the necessary and only proper ground and reason of prayer.

Secondly. Though prayer is not designed to make any change in God, or alter his purpose, which is impossible; yet it is suited and designed to have an effect on the petitioner, and prepare him to receive that for which he prays. And this is a good reason why he should pray. It tends to make the petitioner to feel more and more sensibly his wants, and those of others for whom he prays, and the miserable state in which he and they are: for in prayer these are called up to view, and dwelt upon: and prayer tends to give a sense of the worth and importance of the favours asked. It is also suited to make persons feel, more and more, their own helplessness, and entire dependence on God for the favours for which they petition, of which their praying is an acknowledgment: and therefore tends to enhance them in the eyes of the petitioner, when given in answer to prayer, and make him more sensible of the free, sovereign goodness of God in granting them.[120] In sum, this is suited to keep the existence and character of God in view, and impress a sense of religious truths in general on the mind, and to form the mind to universal obedience, and a conscientious watchfulness and circumspection, in all religious exercises.

Thirdly. It is reasonable, and highly proper and important, and for the honour of God, that the friends of God should express and acknowledge their entire dependence on him, and trust in him, for all they want for themselves and others, and their belief in the power, wisdom and goodness of God; and all this is acknowledged, expressly or implicity, in prayer to God. It is also reasonable and proper that they should express their desire of those things which are needed by themselves or others, and which God alone can give or accomplish: and such desires are expressed in the best way and manner by petitioning for them. And in asking for blessings on others, and praying for their enemies, they express their benevolence, which is an advantage to themselves, and pleasing to God, even though their petitions should have no influence in procuring the favours which they ask. And in praying that God would honour himself, and advance his own kingdom, and accomplish all the great and glorious things which he has promised to do for his own honour, and the good of his people, they do not express any doubts of his fulfilling his promises, but are certain he will grant their petitions; but they hereby express their acquiescence in these things, and their earnest desire that they may be accomplished; and also profess and express their love to God, and friendship to his people and kingdom; and do that which the feelings of a pious, benevolent heart will naturally, and even necessarily, prompt them to do.

We have many examples of such petitions and prayers for those things and events, which the petitioners, antecedent to their prayers, knew would certainly be accomplished. We have a decisive and remarkable instance of this in David, the king of Israel, in the following words: “And now, O Lord God, the word that thou hast spoken concerning thy servant, and concerning his house, establish it for ever, and do as thou hast said. And let thy name be magnified forever, saying, The Lord of hosts is the God over Israel: and let the house of thy servant David be established before thee. For thou, O Lord of hosts, God of Israel, hast revealed to thy servant, saying, I will build thee an house: therefore hath thy servant found in his heart to pray this prayer before thee. And now, O Lord God, thou art that God, and thy words be true, and thou hast promised this goodness unto thy servant. Therefore now let it please thee to bless the house of thy servant, that it may continue forever before thee; for thou, O Lord God, hast spoken it, and with thy blessing let the house of thy servant be blessed forever:” [2 Sam. vii. 25-29.] Here David not only prays God to do that which at the same time he knew and acknowledges God had promised to do; and therefore it was established as firm as the throne of the Almighty, and decreed that it should take place; but he says that this promise of God, making it certain, was the reason, motive, and encouragement to him to make this prayer: “Thou, O Lord, hast revealed to thy servant, saying, I will build thee an house. And now, O Lord God, thou art that God, and thy words be true, and thou hast promised this goodness unto thy servant; THEREFORE HATH THY SERVANT FOUND IN HIS HEART TO PRAY THIS PRAYER BEFORE THEE.” We hence are warranted to assert that it is reasonable and proper to pray for that which God has promised; and that the certainty that it will be accomplished is a motive and encouragement to pray for it. How greatly then do they err, who think that if every event is made certain by God’s decree, there is no reason or encouragement to pray for any thing!

Our Saviour, in the pattern of prayer which he has dictated, directs men to pray that God would bring to pass those events which are already fixed and decreed, and therefore must infallibly take place; “Our Father, who art in heaven, hallowed be thy name; thy kingdom come, thy will be done,” &c.

Christ himself, in the 17th chapter of John, prays for those whom the Father had given to him, that he would keep them through his own name, and that they might be one, as the Father and Son were one; might be kept from the evil in the world, and be sanctified through the truth; that they might be with him in heaven forever, and behold his glory. At the same time he knew that all this was made certain to them; for he had before said, that all that were given to him should come to him, and he would raise them up at the last day; that he would give unto them eternal life, and not one of them should perish, as none should be able to pluck them out of his hands, or his Father’s. He prays, “Father, glorify thy name;” not because this event was uncertain, but to express his earnest desire of that which he knew was decreed, and could not but take place, and his willingness to give up every thing, even his own life to promote this. Again, Christ prays in the following words: “And now, O Father, glorify thou me with thine own self, with the glory which I had with thee before the world was.” The event for which Christ prays in these words was decreed from eternity, and the decree had been long before published, in the 2d and 110th Psalms: “I will declare the decree: The Lord hath said unto me, Thou art my Son, this day have I begotten thee. Ask of me, and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Sit thou at my right hand, until I make thine enemies thy foot-stool.” And he had declared the certainty of that for which he here prays, since his incarnation. He had said, that all power in heaven and earth was given unto him; that “the Father had committed all judgment unto the Son; that all men should honour the Son, even as they honour the Father.” St. Paul, when speaking of God, often introduces the following words: “To whom be glory forever, Amen;” which is not to be considered as a mere doxology, by which glory is ascribed to God; but it is rather a wish, or desire, that God may be glorified forever; and the Amen corroborates it: as if he had said, “Let it be so; this is the most ardent desire of my soul, including the sum of all my petitions.” Here then the Apostle utters a desire and petition for that which he knew was decreed, and would take place.

The last words of Christ to his church are, “Surely I come quickly.” Upon which promise the following petition of the church, and of every friend of his, is presented to him: “Amen, even so come Lord Jesus.” Here is a petition, in which all Christians join, praying Christ to do what he has promised; and which therefore was as certain as a declared decree could possibly make it; and the petition is grounded on this promise and decree published by Christ, in which the petitioners express their hearty approbation of the coming of Christ, and earnest desire of this important and happy event. And if it be reasonable thus to pray for an event which is fixed and made certain by an unchangeable decree, and cannot be altered, as in the instance before us; then it is reasonable and proper to pray for any thing or any event which appears to us desirable and important, though we know God is unchangeable, and that all things and every event are fixed by an unalterable decree.

The apostle John says, “And this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us. And if we know that he heareth us, whatsoever we ask, we know that we have the petitions that we desired of him:” [1 John v. 14, 15.] To ask for any thing according to his will, is to ask for those things which it is agreeable to his will to grant; and this is to be known only by what he has revealed. When we ask him to do what he has declared he will do, then we know we ask for that which is according to his will; and consequently that we have our petitions. But it will be asked, What are these things? I answer, that God will glorify himself in all things, and make the brightest display of his perfections and character forever; that he will promote and effect the greatest possible good of the universe; that he will make his church and kingdom perfectly happy and glorious forever; that he will accomplish all his designs and predictions, and fulfil all his promises to his church and people: and cause all things to work for the good of those who love him; and give his holy Spirit to all who ask him. These, I think, must be the things we ask, when we know that we pray for any thing according to the will of God, and consequently know that he heareth us, and that we have the petitions that we desired of him. But in all these instances we ask for that which God has said he will do, that is, has decreed that he will do them. And as it has been said before, if a decree in these instances does not render it unreasonable or improper to pray for their accomplishment; then, if God has decreed whatsoever comes to pass, this is not in the least inconsistent with our praying for whatever appears to us desirable and good, and may not be contrary to the will of God to grant. But here it must be observed, that when we ask for any particular things or events which, though it may not be contrary to the will of God to grant, yet he has in no way revealed that it is his will to grant our petitions; when we ask for any such thing, we must do it with an express or implicit reserve—If it be according to the will of God. Otherwise, or if it be not according to his will, we must withdraw our petition, and not desire to have it granted. Resignation to the will of God, whatever it may be, in all such instances, is essential to the pious petitions of a benevolent friend of God. And by thus referring to the will of God, and resigning to that, desiring it may be done in all cases, whatever petitions we may make, we do refer to the decrees of God, by which he has determined what he will do in every particular instance; for his will and his decrees are in this case one and the same, being fixed and unchangeable.

Fourthly. It is not only proper and important that the worshippers of God should express their desires of those things which they want, in praying for them; but were this not true, and were not asking for them the means and way of obtaining them; yet the pious friends of God would esteem it a privilege and enjoyment to be allowed and invited, “by prayer and supplication, with thanksgiving, to make known their requests unto him.” To them prayer is not a task, from which they would be glad to be excused, but they practise it with pleasure.—They have great support, enjoyment and happiness, in casting their cares upon God, and expressing the desires of their hearts to him. While others restrain prayer before God, and say, “What is the Almighty, that we should serve him? and what profit should we have if we pray unto him?” the benevolent friend of God would pray, were it only for the enjoyment which he has in the exercise; and says in his heart, “I will call upon God as long as I live. And though he is certain that God is unchangeable, and that nothing is done, or will come to pass, which is not foreordained by him, this does not tend to prevent or in the least abate the pleasure and enjoyment he has in making known his requests to God, or his desire constantly to practise it: but this truth gives him support and consolation, and increases his delight in calling upon God, and renders it more desirable and pleasant unto him: yea, were not this a truth, he could not find any reason for making his requests known to him, or any delight in doing it; and would not have any encouragement, or even dare, to ask for any thing, as has been observed and shewn.”

And now this matter is to be left to the judgment of every one who will attend to it. It is hoped that it appears evident, beyond all dispute, from the light in which this subject has been now set, that the doctrine of God’s decreeing whatsoever comes to pass is not only consistent with all the exercises of true piety, but is the proper foundation for this, and is suited to excite and promote these exercises, and that there can be no real piety which is not consistent with this truth.

[HOPKINS’S SERMONS.]

Footnote 120:

A kind and wise father, who designs to give his child some particular favour, will bring the child to ask for it before he bestows it, and will suspend the gift upon this condition, for the benefit of the child, that what he grants may be a real advantage to him, and a greater than if it were given before the child was better prepared to receive it, by earnestly and humbly asking for it; and that the father may hereby receive a proper acknowledgment from the child, and be treated in a becoming manner. And in this case, the petition of the child is as really regarded, heard and granted, and the child’s application and prayer to the father is as much a means of obtaining the favour, and as proper, important, and necessary, as if the father had not previously determined the whole affair. And when the children of such a father know that this is his way of bestowing favours on them, they will have as proper motives, and as much encouragement, to ask for all they want, as if he had not determined what he would do antecedent to their asking him; yea, much more.

Quest. CXCIII.

QUEST. CXCIII. What do we pray for in the fourth petition?

ANSW. In the fourth petition, [which is, Give us this day our daily bread,] acknowledging, that in Adam, and by our sin, we have forfeited our right to all the outward blessings of this life, and deserve to be wholly deprived of them by God, and to have them cursed to us in the use of them; and, that neither they of themselves are able to sustain us, nor we to merit, or by our own industry, to procure them, but prone to desire, get, and use them unlawfully; we pray for ourselves and others, that both they and we, waiting upon the providence of God from day to day, in the use of lawful means, may, of his free gift, and, as to his fatherly wisdom shall seem best, enjoy a competent portion of them, and have the same continued and blessed unto us in our holy and comfortable use of them, and contentment in them; and be kept from all things that are contrary to our temporal support and comfort.

In order to our understanding this petition, we must first consider what is meant by bread. Some have thought that our Saviour hereby intends spiritual mercies, as denoting that bread which is suited to the necessities of our souls, and particularly that we may have an interest in Christ, who is called, The bread of life, John vi. 35. The living bread which came down from heaven, ver. 51. But though it must be allowed, that this is a blessing far exceeding all those that are of a temporal nature, as much as the happiness of the soul is preferable to that of the body; and it is, doubtless, to be made the subject of our daily and importunate requests to God, q. d. give me an interest in Christ, or else I can have no delight or pleasure in any of the enjoyments of life: Yet this does not seem to be intended by our Saviour in this petition; but that bread which we pray for has a more immediate respect to the blessings of this life, which, according to the scripture-mode of speaking, are often set forth by bread. Thus God tells Adam, after his fall, In the sweat of thy face shalt thou eat bread, Gen. iii. 19. by which we are to understand, that he should take a great deal of pains to provide for himself the necessaries of life. So when God promises outward blessings to his people, he tells them, that bread shall be given them, and their waters shall be sure, Isa. xxxiii. 16. And elsewhere, I will abundantly bless her provision; I satisfy her poor with bread, Psal. cxxxii. 15. This is what we are taught to pray for in this petition; in which we may observe,

I. That there are some things supposed, namely,

1. That, by our sins, we have forfeited a right to the outward blessings of this life. This was the consequence of the forfeiture of life itself; and it was a part of the curse, that we were exposed to by our rebellion against, and apostacy from God. If he should deprive us of all the conveniences of life, and thereby imbitter it to us; so that we should be almost inclined to make that unhappy choice that Job did, of strangling and death, rather than life, Job vii. 15. there would be no reason to say, there is unrighteousness with God.

2. It is farther supposed, that outward blessings are God’s free gift to us. Whether we have a greater or a smaller portion thereof, they are to be acknowledged as the fruits of divine bounty: It is God that spreads a table for us; to some he gives a small measure, and to others a larger share of temporal good things; but, whatever we enjoy, it is to be owned as the effect of his providential goodness. This, indeed, does not exclude the use of those means that are ordained for the preserving of life, and our obtaining the good things thereof; but we must, at the same time, acknowledge, that all that wisdom, industry, and success that attends our endeavours, is from God; it is he that giveth power to get wealth, Deut. viii. 18. or, as it is elsewhere said, The rich and poor meet together; that is, they both agree in this, that the Lord is the Maker of them all, Prov. xxii. 2. that is, whatever be their circumstances in the world, it is he that provides, what they have, for them. And if what we enjoy is sweetened and sanctified to us for our good, so that we have not only the conveniences of life, but a blessing with them, and are enabled to make a right use and improvement of them, to the glory of God and the advantage of ourselves and others; this must also be reckoned an instance of divine favour, or the gift of God.

3. It is farther supposed, that temporal good things may lawfully be prayed for. As the providence of God does not, as was before observed, exclude the use of means; so it is not inconsistent with, but rather an inducement to prayer; and, indeed, prayer is an ascribing glory to God, as the fountain of all we enjoy; without which, it would be an affront to the divine Majesty, to expect any blessing from him. This is applicable to prayer in general, and, in particular, to our making supplication for outward blessings.

I. We shall consider the subject-matter of the petition, or what we are to understand when we say, Give us this day our daily bread.

1. The thing prayed for, is bread; whereby our Saviour intimates, that we are to set due bounds to our desires, when we are pressing after outward blessings. He does not order us to importune with God for the great things of this life; but rather for those things which are necessary, in the enjoyment whereof, we may the better be enabled to glorify him: He does not put his followers upon asking for crowns and sceptres, as though his kingdom were of this world, as some, who were influenced by carnal motives, fondly imagined, being ready to expect that many worldly advantages would accrue from their adhering to him; and, when they found themselves mistaken, shamefully deserted his cause, and relinquished the profession that they once made of him: But Christ never gave his people ground to expect that their secular interest should be promoted by embracing the gospel: Accordingly, when any one seemed desirous of being his disciple, he generally put this trying question to him; whether he was content to leave all, and follow him, or to lead a mean life in the world, and be hated of all men for his name’s sake? His disciples, indeed, were sometimes filled with too great solicitude about their future circumstances in life; but he encourages them to hope for necessary provisions, when he says, Your heavenly Father knoweth that ye have need of all these things, Matt. vi. 32. and it is always found, that where there is the greatest degree of faith, it tends to moderate our affections as to the things of this world; and if at any time, they are apt to exceed their due bounds, it gives a check to them, as the prophet says to Baruch: Seekest thou great things for thyself? seek them not, Jer. xlv. 5. We have an admirable instance of this in Jacob; who, when he was in a most destitute condition, flying from his father’s house, to Padan-aram, did not know what entertainment he should meet with there. The principal thing which he desires, together with the divine presence and protection, is, that he might have bread to eat, and raiment to put on, Gen. xxviii. 20. He does not ask, that people and nations might bow down to him; or that God would take away the life of his brother Esau, whose malicious design against him, occasioned his present hazardous journey; he is not anxiously concerned for the great things of this world, but only desires that he may have the necessaries of life. And Agar’s prayer is not unlike this, who says, Give me neither poverty nor riches; feed me with food convenient for me, Prov. xxx. 8. Such a frame of spirit our Saviour supposes them to have, who thus address themselves to God in prayer for bread, or the outward accommodations of life.

2. It is called, our bread; the meaning of which is, that there is a distinct property which every one has, by the allotment of providence, in those outward blessings which God has given him, whatever be the measure or proportion thereof: This we are taught to acknowledge with thankfulness, q. d. Thou didst not design that one man should take possession of the whole world, or engross to himself all its stores, and that the rest should starve and perish for want of the necessaries of life; herein thy wisdom and sovereignty appears, and to this it is owing, that there are some things which we have a right to, distinct from others: not without, but by the gift and blessing of providence. And therefore, whatsoever God thinks fit that we should receive, we call our own, and as such, pray for it; otherwise we are not in the least to desire or covet it, inasmuch as we are taught to pray only for that which we may call ours, as having a natural or civil right to it, which we have not to that which belongs to another.

Now there are two ways by which we are said to receive outward blessings, which we may call our own from the hand of God, which are more especially included in this petition.

(1.) As God, by his distinguishing hand, gives us that measure of outward blessings which he sees convenient for us, and that either, by succeeding our endeavours, or by supplying our wants in some way which was altogether unexpected by us, and thereby making provision for the comfort of our lives.—There is sometimes a chain of providences concurring hereunto; as God speaks of his hearing the heavens, Hos. ii. 21, 22. that, when they want store of water, he may furnish them therewith, and they may hear the earth, so as to moisten it with showers, when parched, and becoming unfruitful; and that the earth may hear the corn, and the wine, and the oil, so as to produce them; and that these may hear, that is, may be distributed among God’s people, as he sees they want them; and the Psalmist says, He watereth the hills from his chambers: The earth is satisfied with the fruit of thy works. He causeth the grass to grow for the cattle, and herb for the service of man; that he may bring forth food out of the earth; And wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengthened man’s heart, Psal. civ. 13-15. So that there are various causes and effects, subservient to each other, which are all owing to the blessing of providence, whereby we come to possess that portion of the good things of this life, which are allotted for us.

(2.) The outward blessings of this life may be called ours when God is pleased to make them blessings to us, and give us the enjoyment thereof. He must add his blessings to all the mercies he bestows, or else they will not conduce to our happiness; nor can the general end, designed hereby, be answered; without this, the bread we eat, would no more nourish us, than husks or chaff; our garments, without this, could no more contribute to our being warm, than if they were put upon a statue; and the air we breathe, would rather stifle than refresh us. Thus it is said, Man doth not live by bread only, but by every word which proceedeth out of the mouth of God, Deut. viii. 3. that is, not barely by second causes, or the means we use, in order to the maintaining life and health, or any of the comforts thereof; but, by the blessing of God, or his power and providence, that these ends are answered.

And it is he alone who can give us the comfortable enjoyment thereof: This all have not; their tables are plentifully furnished, but they want that measure of health which is necessary for their taking in, or receiving advantage from them; as it is said of the sick man, that his life abhorreth bread, and his soul dainty meat, Job xxxiii. 20. Such do, as it were, starve in the midst of plenty. And there are others, who, though they have a great deal of the world, and are not hindered from the enjoyment of it by the weakness or decays of nature; yet they are made unhappy by the temper of their minds; as there are some that abound in riches, who may, nevertheless be said to be poor, because they want an heart to use what they have, which is God peculiar blessing: Thus the wise man says, Every man to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour, this is the gift of God, Eccl. v. 19. For these things we are dependent on him; and this is what we intend, when we pray that God would give us our bread.

3. We are farther taught to pray, that God would give us our bread this day, thereby denoting that we are to desire to have our present necessities supplied, as those who cannot be certain that we shall live till to-morrow. How often does God break the thread of our lives in an instant, without giving us any notice of it beforehand? And therefore we may truly say in the midst of life, we are in death, and are advised to take no thought for the morrow, but to leave that entirely to the providence of God: Food nourishes but for a day, so that what we now receive will not suffice us to-morrow. Nature is always craving supplies, and therefore we are taught to have a continual recourse to God by prayer for them: And, if we look farther than this present time, it is to be with this condition, that the Lord has determined to prolong our lives, and thereby renders it necessary for us to pray for those things that will be needful for the support thereof: This seems to be the meaning of that variation of expression, which the evangelist Luke makes use of, when he says, Give us day by day our daily bread, Luke xi. 3. And it may obviate an objection, as it will be inferred by some, that if we are not to pray for what respects our future condition in this world, we are not to make provision for it: Whereas, this is contrary to what we are exhorted to do, by being led to consider the provision which the smallest insects make for their subsistence; The ant provideth her meat in the summer, and gathereth her food in the harvest, Prov. vi. 8. And the apostle says, If any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel, 1 Tim. v. 8. This therefore we ought to do; and accordingly we are to pray, that God would succeed our lawful endeavours, in order thereunto; though we must do it with this limitation, as maintaining a constant sense that our times are in his hand, so that if he should be pleased to grant us a longer or shorter lease of our lives, which to us is altogether uncertain, we are to beg of him, that we may never be destitute of what is necessary for our glorifying him therein.

4. This petition is to be considered as respecting others as well as ourselves; Give us, &c. whereby we express a concern for their advantage in what respects the good things of this life. The blessings of providence flow from an inexhaustible fountain; and therefore we are not to think that, by desiring that others may have a supply of their wants, there will not be enough remaining for us.

And this should always teach us to bear our part in relieving others, that they may not, through our neglect, perish for want of the necessaries of this life: Thus we are exhorted to deal our bread to the hungry, to bring the poor that are cast out to our houses, and when we see the naked, to cover them, and not to hide ourselves from our own flesh, Isa. lviii. 7. And Job having been severely accused by his friends, as though all those afflictions that befel him, were in judgment for his having oppressed and forsaken the poor, and violently taken away an house which he builded not, as Zophar insinuates, Job xx. 19. vindicates himself from the charge in the strongest terms, when he says, I have not withheld the poor from their desire, nor caused the eyes of the widow to fail; nor eaten my morsel myself alone, so that the fatherless hath not eaten thereof; nor seen any perish for want of clothing, or any poor without covering, chap. xxxi. 16-19. This is not only to pray, that God would give others their daily bread; but to help them, so far as it is in our power, which is very agreeable to what we pray for in their behalf, as well as our own, when we say, as in this petition, Give us this day our daily bread.

Thus concerning the matter of this petition, as explained in this answer; of which we shall give a summary account in the following meditation, which may be of use for the reducing our Saviour’s direction into practice: Accordingly we address him in this manner, “Our eyes wait on thee, O thou preserver of men, who givest to all their meat in due season. We are poor, indigent creatures, whose necessities oblige us to request a daily supply, for our outward as well as spiritual wants. Thou hast granted us life and favour; and, having obtained help from thee, we continue unto this day. Thou preparest a table for us; our cup runneth over; we have never been wholly destitute of those outward blessings which tend to make our pilgrimage, through this world, easy and comfortable: We therefore adore thee for the care and goodness of thy providence, which continues to us forfeited blessings. We have, by our sins, deserved to be deprived of all the good things we enjoy, which we have not used to thy glory, as we ought to have done. We acknowledge ourselves less than the least of all thy mercies; yet thou hast encouraged us to pray and hope for the continuance thereof: We leave it to thine infinite wisdom, to chuse that condition of life which thou seest best for us. It is not the great things of this world that we are solicitous about, but that portion thereof which is necessary to our glorifying thee therein. Thou hast made it our duty, and accordingly we desire, to use that industry which is necessary to attain a comfortable subsistence in the world; yet we are sensible that the success thereof is wholly owing to thy blessing: We therefore beg, that thou wouldst prosper our undertaking; since it is thy blessing alone that maketh rich, and addeth no sorrow therewith. Keep our desires after the world within their due bounds; and enable us to be content with what thou art pleased to allot for us, that our hearts may not be turned aside thereby, from an earnest pursuit after that bread which perisheth not, but endureth to everlasting life. If thou art pleased to give us the riches of this world, let not our hearts be set upon them; and if thou hast ordained that we should be in low circumstances therein, may the frame of our spirits be suited thereunto, and this condition of life be sanctified, that it may appear, that we are not too low to be the objects of thy special regard and discriminating grace; that having nothing, we may really possess all things, in having an interest in thy love. As to what concerns our future condition in this world, though thou hast made it our duty to use a provident care that we may not be reduced to those straits that would render the last stage of life uncomfortable; yet we would do this with a constant sense of the uncertainty of life, since our times are in thy hand, our circumstances in the world at thy disposal, and we rejoice that they are so: Therefore we earnestly beg, that if it be thy sovereign will to call us soon out of it, that we may be as well pleased to leave, as ever we were to enjoy it, as being blessed with a well-grounded hope of a better life: And, if it be consistent with thy will, that our lives be prolonged in the world, Give us day by day our daily bread, that we may, at all times, experience, that thou dost abundantly bless our provision, and satisfy us with those things which thou seest needful for us, till we come to our journey’s end, and are possessed of that perfect blessedness which thou hast reserved for thy saints in a better world.”

Quest. CXCIV.

QUEST. CXCIV. What do we pray for the fifth petition?

ANSW. In the fifth petition, [which is, Forgive us our debts as we forgive our debtors] acknowledging that we, and all others, are guilty both of original and actual sin, and thereby become debtors to the justice of God; and that neither we, nor any other creature, can make the least satisfaction for that debt. We pray for ourselves and others, that God of his free grace would, through the obedience and satisfaction of Christ apprehended and applied by faith, acquit us both from the guilt and punishment of sin, accept us in his Beloved, continue his favour and grace to us, pardon our daily failings, and fill us with peace and joy, in giving us daily more and more assurance of forgiveness, which we are the rather emboldened to ask, and encouraged to expect when we have this testimony in ourselves, that we, from the heart, forgive others their offences.

Having been directed, in the former petition, to pray for outward blessings; we are now led to ask for forgiveness of sin; and it is with very good reason that these two petitions are joined together, inasmuch as we cannot expect that God should give us the good things of this life, which are all forfeited by us, much less, that we should have them bestowed on us in mercy, and for our good, unless he is pleased to forgive those sins, whereby we provoke him to withhold them from us: Neither can we take comfort in any outward blessings, while our consciences are burdened with a sense of the guilt of sin, and we have nothing to expect, as the consequence thereof, but to be separated from his presence; therefore we are taught to pray, that God would forgive us our sins, as one evangelist expresses it, or our debts, as it is in the other.

From whence it may be observed, in general, that sin is a debt. As it is contrary to the holiness of God, it is a stain and blemish, a dishonour and reproach to us; as it is a violation of his law it is a crime; and, as to what respects the guilt which we contract hereby, it is called a debt; which is the principal thing considered in this petition. There was a debt of obedience demanded from us as creatures: and, in case of the failure hereof, or any other sin committed by us, there was a threatening denounced, pursuant to the sanction of the law, from whence arises a debt of punishment; and in this respect it is that we are directed, more especially, in this petition, to pray for forgiveness. There are several things which respect the nature of forgiveness, as founded on the satisfaction given by Christ, as our Surety: which have been largely insisted on under some foregoing answers[121]: Therefore, the method we shall observe, in considering the subject-matter of this petition, shall be,

I. To take a view of sinful man as charged with guilt, and rendered uneasy under a sense thereof.

II. How he is to address himself to God by faith and prayer for forgiveness. And,

III. The encouragement which he has to hope that his prayer will be answered. Under which head we shall take occasion to consider how far that disposition which we have to forgive others, is an evidence hereof.

I. Concerning the charge of guilt upon us, and that uneasiness which is the consequence thereof. Here we consider the sinner as apprehended and standing before God, the Judge of all; an accusation brought in against him, in which he is charged with apostacy and rebellion against his rightful Lord and Sovereign, and, as the consequence thereof, his nature is vitiated and depraved, his heart deceitful above all things, and desperately wicked; from whence proceed all actual transgressions, with their respective aggravations, which, according to the tenor of the law of God, deserve his wrath and curse, both in this life, and that which is to come[122]. And this charge is made good against him by such convincing evidence, that he must be very much unacquainted with himself, and a stranger to the law of God, if he does not see it: But if we suppose him stupid, and persisting in his own vindication, through the blindness of his mind, and hardness of his heart, and ready to say with Ephraim, In all my labours they shall find none iniquity in me, that were sin, Hos. xii. 8. yet the charge will, notwithstanding, appear to be just, and every mouth shall be stopped, and they are forced to confess themselves guilty before God: Upon this, conscience is awakened, and trembles at the thoughts of falling into the hands of an absolute God, who appears no otherwise to him than as a consuming fire; his terrors set themselves in array against him, and this cannot but fill him with the greatest anguish, especially because there is no method which he can find out, to free himself from that misery, which he dreads as the consequence thereof.

If he pretends to extenuate his crimes, it will not avail him; and if his own conscience does not come in as a witness against him, as having been a party concerned in the rebellion, it is an argument that it is rendered stupid by a continuance therein: Nothing that it can allege in its own vindication, will be regarded in the court of heaven, but rather tend to add weight to the guilt he has contracted; for the omniscience of God will bring an unanswerable charge against him, as being a transgressor of his law, and thereby liable to condemnation, upon which, vindictive justice will demand satisfaction.

If he makes an overture to pay the debt, he must either yield sinless obedience, which is impossible, from the nature of the thing; or bear the stroke of justice, and suffer the punishment that is due to him, which, if he is content to do, he knows not what it is to fall into the hands of the living God, or to be plunged into an abyss of endless misery. If he thinks that he shall be secure by flying from justice, this would be a vain attempt, since God is omnipresent; and there is no darkness or shadow of death, where the workers of iniquity may hide themselves, Job xxxiv. 52.

Nothing therefore remains, but that he make supplication to his Judge, that he would pass by the crimes he has committed, without demanding satisfaction: But this is to desire, that he would act contrary to the holiness of his nature; which would be such a blemish on his perfections, that he is obliged to reject: What is this but to relinquish his throne, deny his sovereignty, and act contrary to his own law, which is the rule of his government, whereby sinners will take occasion to transgress, expecting that they may do this with impunity?

But, is there no intercessor that will plead his cause, or appear for him in the court of heaven? this cannot be done but by one who is able to make an atonement, and thereby secure the glory of divine justice, by having the debt transferred or placed to his account, and giving a full satisfaction for it; but this belongs to none but our Lord Jesus Christ, who has obtained redemption and forgiveness through his blood; and none can take encouragement from hence, but he that addresses himself to God by faith, which we are now considering the sinner as destitute of, and therefore the charge of guilt remains upon him. And it is certain, that the consequence hereof is such, as will tend to fill him with the greatest uneasiness under the burthen that lies on his conscience, which has a perpetual dread of the execution of the sentence that is in force against him. This wounds his spirits; and it is impossible for any one to apply healing medicines, but by directing him according to the prescription contained in the gospel, to seek forgiveness in that way in which God applies it, in and through a Mediator.

II. We are now to consider, how a person is to address himself to God by faith and prayer for forgiveness, which is the principal thing designed in this petition. Here it is to be acknowledged, that when we draw nigh to God, it is with a sense of guilt, and, it may be, with great distress of conscience, arising from it; yet it differs very much from what was observed under the last head, when we considered a sinner as standing before an absolute God, without any hope of obtaining forgiveness, since that cannot but fill him with dread and horror; whereas, this is an expedient for his obtaining a settled peace of conscience; and, indeed, there is nothing of greater importance, than our performing this duty in a right manner. And, in order thereunto, let it be considered,

1. That when we pray for forgiveness of sin it is supposed, that none can bestow this blessing upon us but God. No one has a right to forgive an offence, but he against whom it is committed: This will appear, if we consider sin as a neglect or refusal to pay a debt of obedience, which is due from us, to God, and consequently it would be an invading his right, for any one who had no power to demand it, to pretend to give a discharge to the sinner as an insolvent debtor: This would be to act like the person mentioned in the parable, who was appointed indeed, to receive his lord’s debts, but not to cancel them; and therefore, our Saviour calls him an unjust steward; and he is said to have wasted his lord’s goods, by compounding the debts which were owing to him without his order, Luke xvi. 1. & seq. Now, since obedience, as it is a religious duty is due to God alone; it is only he that can give a discharge to those who have not performed it: and since it belongs to him as a judge and law-giver, to punish offenders, it would be the highest affront to him for a creature to pretend to this prerogative; and therefore God appropriates it to himself, when he says, I even I am he that blotteth out thy transgressions for mine own sake, Isa. xliii. 25. which expression is to be understood of him exclusive of all others; accordingly, when the Jews charge our Saviour with blasphemy on his forgiving sins, and say, Who can forgive sins but God only? the proposition was true, how false soever the inference, which they deduce from thence to disprove his Deity, might be. We shall now consider,

2. That all ought to pray for forgiveness, and in what sense this is to be done,

(1.) All ought to pray for forgiveness: One would think, that this is so evident, and agreeable to the condition of fallen man, as well as founded on many scriptures, and expressly commanded in this petition, which we are explaining, that it is needless to give a farther proof of it; but this we are obliged to do, inasmuch as some have asserted that a justified person ought not to pray for pardon of sin, since this is what is already done: This is an inference from what they advance, who plead for actual justification from eternity; and therefore it is, as they suppose, equally absurd for such an one to pray, that God would forgive him, as it is to pray that he would choose them to eternal life, or that Christ would satisfy divine justice for the sins of his people, which he has already done. It is, indeed, not very easy to understand what some persons mean, when they insist on this subject, inasmuch as they lay down propositions, without sufficiently explaining them; and whatever they allege in their vindication, that they intend nothing else hereby but what is agreeable to the sentiments of the reformed churches, it is certain, that they advance several things, or, at least, make use of such unguarded expressions as are altogether disowned by them; and, at the same time, give occasion to some, to run into the contrary extreme, who, for fear of being thought to assert eternal justification, deny the eternal purpose of God relating thereunto.

But whatever they intend when they say, that a justified person ought not to pray for pardon of sin; the contrary to this is sufficiently evident from scripture. For every believer is a justified person; therefore, if we have any instance of believers praying for the pardon of sin, this sufficiently confutes that absurd notion which we are opposing. Now that many have prayed for pardon of sin, who have, at the same time, been true believers, is evident, from David’s praying for the pardon of sin, as he often does: Thus he says, in Psal. xxv. 11. For thy name’s sake, O Lord, pardon mine iniquity, for it is great; and yet, at the same time, he expresses himself like a justified person; O my God, I trust in thee, ver. 2. and ver. 5. Thou art the God of my salvation: And, in Psal. cxliii. 2. he prays, Enter not into judgment with thy servant, for in thy sight shall no man living be justified; yet, at the same time, he appears to be a believer; for he speaks, in ver. 8. of his trusting in, and lifting up his soul to God, and fleeing to him, that he would hide him, ver. 9. which are all acts of justifying faith; and, in Psal. li. 1. he prays, Have mercy upon me, O God, according to thy loving-kindness; according to the multitude of thy tender mercies blot out my transgressions; and, in ver. 9. Hide thy face from my sins, and blot out all mine iniquities: Whereas he had an intimation before from God, that he had pardoned his sin, 2 Sam. xii. 13. which, as appears by the preface to this Psalm, was the occasion of its composure; so that the Spirit of God hereby put words into his mouth, and taught him, notwithstanding the assurance he had from him of his having obtained forgiveness, to pray for it: And the apostle Paul was in a justified state, when he expressed his earnest desire of being found in Christ, not having his own righteousness, but that which is through the faith of Christ, the righteousness which is of God by faith, Phil. iii. 9. This might also be argued from all those scriptures, that represent believers as praying for salvation, which cannot be done without praying for forgiveness of sin, as being inseparably connected therewith. I shall therefore add no more concerning the obligation which all are under, to pray for the pardon of sin, but proceed to consider,

(2.) In what sense we are to pray for it. This may, without much difficulty, be determined, if we rightly state the doctrine of justification, which, if it be considered as an immanent act in God, or the eternal purpose of his will, not to impute sin, which is what divines call decretive justification, it is to be allowed, that this is no more to be prayed for than eternal election; neither are we to pray, that Christ may be constituted the Head and Surety of his elect, or, that he might finish transgressions, make an end of sin, and bring in an everlasting righteousness, for that is already done. But, inasmuch as the scripture often speaks of justification as consisting in the application of Christ’s righteousness, or that right we have to lay claim to it, which is styled justification by faith, and is the only foundation on which we build our hope, that we have an interest in what Christ did and suffered, and are thereby discharged from guilt and condemnation. This cannot be before we believe; and in this sense we pray that God would justify us: Now since forgiveness of sin is a branch of justification, it is, in this sense that we pray for the pardon of sin. And this includes in it,

[1.] An earnest desire that God would not lay those sins to our charge that we daily commit; or, that he would not, as the Psalmist says, enter into judgment with us, Psal. cxliii. 2. And, as the consequence hereof, we pray, that God would not punish us as our iniquities deserve. This is to pray for the application of Christ’s righteousness as the ground and foundation of our claim to forgiveness.

[2.] We are to pray for the comfortable fruits and effects of forgiveness, that being justified by faith, we may have peace with God through our Lord Jesus Christ, and access by faith, into this grace wherein we stand, Rom. v. 1, 2. or, that we may be able to conclude, that our persons and services are accepted in the Beloved; and that Christ hath loved us, and washed us from our sins in his own blood.

[3.] We are to pray for the assurance or comfortable sense hereof, that hereby we may rejoice in hope of the glory of God: And, inasmuch as we daily contract guilt, we are to pray that this blessing may be daily applied to us, and that, both living and dying, we may be dealt with as those who are interested in Christ’s righteousness as our Surety and Redeemer.

If it be objected, that pardon of sin is a blessing that every believer has; and therefore he ought not to pray for it. To this I answer, that there are many privileges which God does, or will certainly bestow upon his people, which they are, nevertheless, to pray for; otherwise they, who are in a state of grace, are not to pray for perseverance in grace; because they are assured that it shall be maintained unto salvation, according to God’s promise: And, indeed, whatever promises are contained in the covenant of grace, a believer ought not, according to this method of reasoning, to pray that God would apply them to him, and so glorify his faithfulness in accomplishing them, since he is certainly persuaded that he will do it; whereas, all allow that we are to pray for this privilege: Therefore, if we have a full assurance that God has forgiven our sins; yet, inasmuch as we daily contract guilt, we are daily to pray, that he would not lay it to our charge, or deal with us as our iniquities deserve.

3. We shall now consider, how we are to address ourselves to God, or what views we are to have of him when we pray for forgiveness of sin. This depends on the idea we have of those perfections which he glorifies in bestowing this privilege; and these are, more especially, his mercy, grace and faithfulness, in accomplishing what he has promised in the covenant of grace. As for his justice, that is considered, as will be observed under a following head, as having received a full satisfaction; but this is concerned in the purchase, not in the application of forgiveness; and therefore, though God, in this respect, appears with the glory of a Judge, resolving to make no abatements of the debt which was contracted, that he may thereby express his utmost detestation of the sins committed: in this sense forgiveness is not to be obtained by entreaty; for it is inconsistent with the character of a Judge, to be moved thereby, and contrary to the demands of law and justice. But, on the other hand, when we draw nigh to him, we consider him as a Father who delights in mercy, as it is particularly intimated in the preface to this prayer; and therefore we do not come before him as summoned to stand at his tribunal, and to be weighed in the balance by him, in which respect we would be found wanting, and, if our iniquities should be marked by him, could not stand; but we consider ourselves as invited to come into his presence, in hope of obtaining this privilege; and we consider him as he has revealed himself in the gospel, in which we are told, that there is forgiveness with him, that he may be feared, not as the criminal fears his judge, who is ready to pass sentence upon him; but as a child comes into his father’s presence with such a fear as proceeds from love, and is the result of that encouragement which is given him, that he should be accepted in his sight: And, the great inducement hereunto, is the intimation that he has given thereof in the promises of the covenant of grace, and particularly those that respect forgiveness, in which he has discovered himself as a God ready to pardon, gracious and merciful, slow to anger, and of great kindness, Neh. ix. 17. with whom is plenteous redemption, Psal. cxxx. 7. he also styles himself, Our God, who will abundantly pardon, inasmuch as his thoughts and ways are above ours, as the heavens are higher than the earth, Isa. lv. 7-9. and he has likewise promised that he will cast all the sins of his people into the depths of the sea: Therefore they consider him not only as glorifying his mercy, but as performing his truth, and acting agreeably to his faithfulness, Micah vii. 19, 20. and, all this depends entirely on the discoveries he has made of himself to us through a Mediator: This leads us to consider,

4. The way in which God bestows this blessing, and we are to seek it at his hand by faith and prayer. We have before observed, that it would be an affront to the divine Majesty, to suppose that he will extend mercy to guilty sinners, without securing the glory of his vindictive justice; and this depends wholly on the satisfaction that Christ has given to it: Therefore we are to beg forgiveness for his sake, whom God has set forth to be a propitiation for his sake, that he might be just, and the justifier of him that believeth in Jesus; we are therefore first considered as having his righteousness imputed to us, and then this blessing, which we pray for, is applied to us. In this method of praying for forgiveness, we take occasion to adore the wisdom of God, which has found out this expedient to hallow or sanctify his own name, as well as secure to us an interest in his love, and, at the same time, we express the high esteem we have for the person of Christ, who has procured it for us, as also the infinite value of the price he paid in order thereunto; and we refer our cause to him, that, as our Advocate, he would appear on our behalf, in the merit of his obedience and sufferings; that our petition may be granted in such a way, that God hereby may have the highest revenue of glory redounding to himself, and we receive the blessings consequent thereupon.

5. We are now to consider the frame of spirit with which we are to pray for forgiveness. There is no grace but what is to be exercised in prayer, agreeably to the subject-matter thereof; and it is evident, from the nature of the thing, that when we pray for forgiveness, it ought to be with a penitent frame of spirit: Accordingly repentance and forgiveness of sins are often connected in scripture. Thus it is said, Repent and be converted, that your sins may be blotted out, Acts iii. 19. not that we are to suppose that repentance, or any other grace, is the cause of God’s secret purpose or determination to forgive sin, or, that he accepts of it as any part of that atonement or satisfaction which his justice requires to be made for it; for this is to ascribe that to it which belongs entirely to Christ’s righteousness; yet repentance is so far necessary to forgiveness, that it would be a very preposterous thing for any one to ask this favour either of God or man without it. Not to repent of a crime committed, is, in effect, a pleading for it, and a tacit resolution to persist in it, which disqualifies us from pleading a pardon; and it would be contrary to the divine perfections for God to give it to those who hereby do, as it were, practically disown their need of it.

Now the necessity of repentance, in those who are praying and hoping for forgiveness, appears from the connexion that there is between it, and all other graces; which, though distinguished, are not separated from it, and they are, all of them, necessary to salvation, which we can, by no means attain to, without being forgiven.

III. We proceed to consider, the encouragement that they, who plead for forgiveness with the exercise of faith, repentance and other graces, have to expect, that they shall be heard and answered; and more particularly, how far that disposition, which we have to forgive others is an evidence thereof.

1. Grace exercised, is an evidence of forgiveness. This appears, in that it is a work and fruit of the Spirit, a branch of sanctification, and an earnest of eternal life; and, in this respect, that good work may be truly said to be begun, which God will certainly carry on, and perfect in glory: of this, I say, every grace, provided it be true and genuine, is an evidence, from whence we may conclude our right to forgiveness, or justification, which is inseparably connected with it; as the apostle says, Whom he called, them he justified; and whom he justified, them he also glorified, Rom. viii. 30.

2. We are now to consider how far, or in what respect, our exercising forgiveness towards others, is an evidence of our having obtained forgiveness from God, which is the sense given in those words, as we forgive our debtors. We may here observe the variation of the expression in Matthew and Luke; in the former it is said, Forgive us our debts as we forgive our debtors; and, in the latter, Forgive us our sins; for we also forgive every one that is indebted to us. There is a little difficulty contained in the sense of the particles, AS and FOR, which must be so explained, that the sense of the petition, in both evangelists may appear to be the same: Therefore, when Matthew says, Forgive us our debts as we forgive our debtors, the particle AS, is not a note of equality, but of similitude; and accordingly it signifies, that we are to forgive others, even as God, for Christ’s sake, has forgiven us; or, as we hope to obtain forgiveness from him; though, if we compare these two together, there is an infinite disproportion between them, as to the injuries forgiven, and other circumstances that attend the action. The injuries that are done to us are very small, if compared with the crimes that we commit against God; and when we are said to forgive them, there is no comparison between it and that forgiveness which we desire from the hand of God. God’s forgiving us is, indeed, a motive to us to forgive others, but one is not the measure, or standard of the other: It therefore implies, that while we ask for forgiveness, we ought to do it with a becoming frame of spirit, as those who are inclined to forgive others, and, at the same time to bless God, that he has wrought this disposition in us; and, so far as we make use of it, as an argument in prayer, the meaning thereof is, that since he has made it our duty, and we trust, has also given us this grace to forgive others; we hope, that he will, in like manner, forgive us our trespasses.

We are now to consider the petition as laid down by the evangelist Luke; Forgive us our sins; for we also forgive every one that is indebted to us: which is, for substance, the same with that in Matthew, as but now explained: Accordingly the particle FOR, is not causal, but demonstrative; and therefore we are not to understand it as though our forgiving others were the ground and reason of God’s forgiving us, since that would be to put it in the room of Christ’s righteousness; but the meaning is, that we are encouraged to hope that he will forgive us, from this demonstrative evidence; since he has given us that grace which inclines and disposes us to forgive others; from whence we have ground to conclude, that we shall obtain the blessing we pray for.

This leads us to consider the nature and extent of forgiveness, as exercised by us, and our obligation to perform this duty; and when this may be said to be an evidence of our obtaining forgiveness from God.

First, Concerning the nature and extent of forgiveness, as exercised by us; for the understanding of which, let it be premised,

[1.] That the injuries that are done us, are to be considered either as they contain an invasion upon, or denying us those rights which belong to us, agreeably to that station and condition in life, in which the providence of God has fixed us: these must be reckoned injuries, because they are detrimental to us, and acts of injustice; or, they may be farther considered, as crimes committed against God, inasmuch as they infer a violation of the law of nature, which is instamped with his authority; whereby the rights of every particular person are determined, and to deprive us of them, is a sin against God, in the same sense in which sins immediately committed against men, are said to be committed against him. And by this we may be farther led to consider,

[2.] That injuries are only to be forgiven by us, as they are against ourselves; whereas God alone can forgive them as they are against him; and the reason hereof is, because no one can dispense with that punishment which is due for the violation of a law, but the supreme authority. The precept that is to be obeyed, and the sanction that binds over the offender to suffer for his violation of it, must be established by the highest authority. And therefore, inasmuch as the creature cannot demand that obedience which is due to God alone; for the same reason he cannot remit that debt of punishment which belongs only to God to inflict. However, we are to desire, that God would pardon, rather than punish those that have injured us: And this is the only sense in which we may be said to forgive others those crimes that are committed against God, if this may be called forgiveness. But, so far as any injury respects ourselves, as being detrimental to us, it is our duty to forgive it, and not to exercise that private revenge which is inconsistent with the subject-matter of this petition.

[3.] So far as an injury, which more especially respects ourselves, contains in it a violation of human laws, whereby the offender has rendered himself obnoxious to a capital punishment; it does not belong to us, as private persons, to forgive the criminal, so as to obstruct the course of justice, since this is a matter that does not concern us, as not having the executive part of human laws in our power; and to pretend to this, would be not only to violate the laws of men, but to commit an offence against God, who has established the just rights of civil government; therefore, that forgiveness which we are obliged to exercise towards others, does not extend itself to this matter. Nor are we obliged, when we forgive those that have injured us, to be unconcerned about doing justice to ourselves, when it is possible, or at least easy, for us to have redress in the course of law or equity; especially if the damage we sustain hereby, be, in a very great degree, prejudicial to ourselves or families. And if it affects our good name in the world, the forgiving those reproaches that are cast upon us, is not inconsistent with our using endeavours to vindicate our own reputation; though it may be, this can hardly be done without exposing him that has done us the injury, to suffer that shame which he brought on himself thereby.

These things being premised, we proceed to consider, the nature and extent of forgiveness, as it is to be exercised by us, so far as the injury committed respects ourselves. This is opposed to our bearing the least degree of malice against the offender, or carrying our resentments too far, by magnifying lesser injuries, and meditating revenge: Nor ought we to be so partial in our own cause, as to deny, or altogether overlook those things that are, in other respects commendable in him, as though a crime committed against us, were altogether inconsistent with the least degree of virtue or goodness in him that has committed it. If he has done injustice to us, this does not excuse any act of injustice to his person or character in other instances, which have not an immediate relation to ourselves; which is to see things through a false medium, or to infer consequences that cannot fairly be deduced from any thing that he has done, how injurious soever it may have been to us.

Moreover, we are not to take occasion from the ill treatment we have met with, from any one, to endeavour to ruin him, as to his estate or character in the world; since that is not a proper expedient, either to do justice to ourselves, or bring him, who has done us the injury to repentance.

Here we may take occasion to enquire, how far a person that is injured by another, may demand satisfaction? and, whether it is our duty to forgive him, though it be neither in his power nor inclination to make it?

The answer that I would give to this, is; that the law of God and nature, does not prohibit us from demanding satisfaction in proportion to the injury received; since this is a debt we ought to claim, in justice to ourselves, and our character in the world: Nevertheless, it must be considered,

1st, That it may sometimes be out of his power to make full satisfaction; in which case we must be content, and forgive the injury without it; and we are to deal with him in like manner, as we are obliged to do with those who are insolvent in pecuniary debts. But,

2dly, We suppose, that the person who has injured us, is able in some measure, to make satisfaction; but he is so far from being willing to do it, that he refuses to acknowledge his crime, and, which is still worse, seems inclined, as occasion may offer, to commit it again, which is the worst of tempers, especially if the injury be not barely supposed, but real: Yet this is no rule for us to proceed by, in forgiving injuries; for the understanding of which let it be considered, that satisfaction for injuries committed, consists either in making a compensation in proportion to the damage sustained thereby, or else in a bare acknowledgment of the fault committed. The former of these we may, in justice, insist on; but yet, in most cases, where the injury only respects ourselves, it may be dispensed with, or demanded at pleasure; but whether it be given or no, it is so far our duty to pass it by, as not to bear the least degree of malice against him, that has injured us, though he refuses to give it. As to the latter, where no more is demanded, than a bare acknowledgment of the offence committed, which cannot be supposed to be out of the power of the offender to do; but he is resolved that he will not make this small satisfaction, as persisting in his own vindication, and determines to do the same again, as occasion offers: we are to let him know, that herein he not only sins against us, but God, and to exhort him to confess his crime before him; and therefore we pity his obstinacy, while we express our readiness to pass by the injury he has done us: However, such an one is not to be chosen by us as an intimate friend or associate, out of a principle of self-preservation, that he may not be in a capacity of doing us the same injuries for the future, which his obstinacy discovers him to be inclined to do. Thus concerning the nature and extent of this duty of forgiving injuries: We proceed to consider,

Secondly, The indispensable obligation we are under to perform it; otherwise we could not make this appeal to God in prayer, or take encouragement to hope, that we shall obtain forgiveness from him. To induce us hereunto, let us consider,

1st, That if God should deal with us as we do with our fellow-creatures, when we refuse to forgive them, we should be for ever miserable. This our Saviour illustrates by the parable of the debtor and creditor, in Matt. xviii. 24, & seq. where a person is represented as owing ten thousand talents, and his lord, upon his entreaty, forgave him the debt; and afterwards he dealt severely with one that owed him but an hundred pence, and thereby provoked his lord to deliver him to the tormentors, till he should pay all that was due unto him; which parable, though it does not argue the least mutability in the divine purpose relating hereunto, yet we may infer from hence, how inconsiderable the injuries that are done us are, if compared with those which we have done against God; and how little ground we have to expect forgiveness from him, if we are not disposed to forgive others.

2dly, An implacable spirit, meditating revenge for injuries done against us, will render us altogether unfit for the performance of an holy duty, and particularly this of imploring forgiveness from God: It also exposes us to many temptations; accordingly the apostle speaks of anger retained in our breasts, or letting the sun go down upon our wrath, as that which gives place to the Devil, Eph. iv. 26, 27.

3dly, Malice and fury tend to exasperate an enemy; whereas, forgiveness melts him into friendship, and very much recommends the gospel, which obliges us to shew such instances of brotherly kindness, even where they are least deserved.

4thly, We have many bright examples for our imitation, of the best of men, who have been highly injured, and yet have expressed a forgiving spirit. Thus Joseph forgave the injuries done against him by his brethren, when, after his father’s death, they were jealous that he would hate them, and requite them all the evil that they had done unto him; but he not only comforted and spake kindly to them, but made very liberal provision for the subsisting of them and their families, Gen. 1. 15-21. And, Moses, when Miriam was smitten with leprosy, for speaking against him, prays for her recovery, Numb. xii. 13. And, when the Syrian host was sent on purpose to destroy the prophet Elisha, and God had delivered them into his hand, being in the midst of Samaria, and the king of Israel was ready to smite them, had he desired it; but this he was so far from doing, that he says, Thou shalt not smite them: Wouldest thou smite those whom thou hast taken captive with thy sword, and with thy bow, set bread and water before them, that they may eat and drink and go to their master, 2 Kings vi. 22.

And, in the New Testament, we have an instance of a forgiving spirit in Stephen, when, in the very agonies of death, having been before insulted, and now stoned by his enraged enemies; it is said, He kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge, Acts vii. 60. But the highest instance that can be given of the exercise of this grace we have in our Saviour, who prayed for them that crucified him; Father forgive them for they know not what they do, Luke xxiii. 34. These examples are worthy of our imitation; and therefore we should reckon ourselves obliged to forgive those who have injured us.

Object. It will be objected by some, that the injuries done them, are so very great, that they are not to be borne; and it would be dishonourable for them not to take any notice thereof: Or, it may be, the ingratitude that is expressed herein, is such that it deserves the highest resentment; and if it should be passed over, it might be reckoned a tacit approbation of their crime, and give occasion to them, that have committed the injury against them, to despise them, and do the like for the future.

Answ. To this it may be replied;

1st, That if the injury be great, it will be much more commendable, and a greater instance of virtue and grace to forgive than to resent it; for in this a man overcomes himself, subdues his own passions, and thereby lets his enemy know, that he has a due sense of the divine command relating thereunto, and that his spirit is sanctified and calmed by the power of divine grace. This is reckoned one of the greatest victories; as it is said, He that is slow to anger is better than the mighty; and he that ruleth his spirit, than he that taketh a city, Prov. xvi. 32.

2dly, As for our honour, which is pretended to be concerned herein, they who allege it, are very much mistaken in their sentiments about true honour; since it is said, The discretion of a man deferreth his anger, and it is his glory to pass over his transgression, chap. xix. 11.

3dly, This does not, in the least, argue, that the person who forgives, approves of his crime, who has done him the injury, since this is not inconsistent with our charging it on his conscience, and endeavouring to bring him under a sense of guilt, as having not only injured us, but done that which is highly displeasing to God; and he may be given to understand, that hereby he has wronged his own soul more than us, and therefore has great reason to be humbled before God, and repent of his sin committed against us, which, as it is committed against God, he only can forgive; though we let him know, that we are disposed to forgive him, so far as the crime is directed against us.

4thly, As to the pretence, that forgiving injuries will make those who have done them grow bold, and be more hardened in their crimes; and that they will hereby take occasion to insult, and do the like injuries for the future: It may be replied, that this very seldom happens; but if it should, we must consider that the ungrateful abuse of a kind and generous action, or the possibility of this consequence ensuing thereupon, is no sufficient excuse for our not performing it. But if there be the least ingenuity of temper, or if it pleases God, by his grace, to succeed our kind behaviour toward them for their good, it will have a far different effect; as it is observed, A soft answer turneth away wrath, but grievous words stir up anger, Prov. chap. xv. 1. Thus concerning the obligation we are under to forgive the injuries that are committed against us: We are now to consider,

Thirdly, How this is an evidence, or may afford us ground of hope, that we shall obtain forgiveness from God, when we are praying for it. Here let it be observed, that forgiving injuries, may be considered barely as a virtue, proceeding from a goodness of temper, or the sense that persons have of the equity and reasonableness thereof, and from other motives which the light of nature may suggest, or, as it is recommended by Seneca, Epictetus, and other heathen moralists: And, indeed, it must be reckoned a very commendable quality, and a convincing evidence that a person is, in a great degree, master of his own passions; but we cannot from hence conclude, that such an one is in a state of grace; and nothing short of that can be evidence of our right to forgiveness: Therefore we must consider this disposition to forgive injuries, as a Christian virtue, or as containing in it some ingredients, that manifest it to be a grace wrought in us by the Spirit, and a branch of sanctification, and, as such, having several other graces connected with; and accordingly,

1. When our forgiving injuries is an evidence of our having obtained forgiveness, we must do it out of a humble sense of the many crimes that we have committed against God; and therefore it is joined with, and flows from the grace of repentance.

2. It also contains in it several acts of faith; as hereby we do, in effect, acknowledge, that all we have is in God’s hand, who has a right to take it away when he pleases; and if he suffers us to be deprived of our reputation and usefulness in the world, or our wealth and outward estate therein, by the injurious treatment we meet with from those, who, without cause are our enemies; we are sensible that this could not be done without his permissive providence, which we entirely acquiesce in. The injury or injustice we wholly lay to the charge of those who hate us, nevertheless, in obedience to our Saviour’s command, we desire to express our love to them, in the most valuable instances thereof, and, at the same time, to acknowledge and bow down to the sovereignty and justice of God, in suffering us to be thus dealt with by men, hoping and trusting that he will over-rule this, and all other afflictive providences for our good; as David says, when he speaks of God’s suffering Shimei to curse him: It may be, that the Lord will look on mine affliction, and that the Lord will requite me good for his cursing this day, 2 Sam. xvi. 12.

3. When we forgive those that have injured us, it is, with an earnest desire that God would give them repentance, that thereby his name may be glorified, and his interest promoted, whatever becomes of our name and usefulness in the world.—When we are enabled to exercise such a frame of spirit as this in forgiving those that have injured us, we have ground to hope, that when we pray for forgiveness, the great God, who is the author of all that grace which we exercise in forgiving others, will grant us this invaluable privilege.

Having explained this petition, we shall now consider it as a directory, that so we may put up our requests to God, agreeable thereunto: Accordingly we are to cast ourselves before his footstool, with humble confession of sin, and imploring forgiveness from him, to this purpose: “We adore thee, O Lord, as a God of purer eyes than to behold iniquity. Thou hast commanded us to keep thy precepts, and hast revealed thy wrath from heaven against all ungodliness, and unrighteousness of men: We acknowledge that we are, by our transgressions, become debtors to thy justice; our iniquities are increased over our head, and our trespasses grown up unto the heavens; and thereby we have deserved to be banished out of thy sight, and cast into the prison of hell, without hope of being released from thence. We are not able to stand in judgment, and therefore we dread the thoughts of appearing before thine awful tribunal, as an absolute God. If thou shouldest contend with us, we cannot answer for the least sin that we have committed; and it would be an injury to thy justice, and an increasing of our guilt, to expect or desire, that thou shouldest pardon our sins without receiving satisfaction for them, which we are sensible that we are not, nor ever shall be able to give thee. But we bless thy name, that thou hast sent thy well-beloved Son into the world, who gave his life a ransom for thy people; by which means thy justice is satisfied, thy law fulfilled, and all thy perfections infinitely glorified: He hath finished transgression, made an end of sin, made reconciliation for iniquity, and brought in everlasting righteousness; which is to and upon all them that believe. Thou hast therefore given us leave, and encouraged us to come to thee by faith, to plead with thee for redemption and forgiveness through his blood, according to the riches of thy grace. In him thou art a God, pardoning the iniquity, and passing by the transgressions of the remnant of thine heritage: Therefore we pray for this invaluable privilege as those who humbly hope and trust that we have those graces wrought in us, which are an evidence of our having Christ’s righteousness imputed to us, for which we bless thee; and, in particular, that thou hast enabled us to forgive all the injuries that are done us by our fellow creatures; which are very small and inconsiderable, if compared with those affronts which we daily offer to thy Majesty. We beseech thee, grant that this, and all other graces, may more and more abound in us, that thereby our evidences of an interest in Christ’s righteousness may be more strong and clear; that though we daily contract guilt by our transgressions, we may be enabled to conclude for our comfort, that there is no condemnation to us, and that iniquity shall not be our ruin.”

Footnote 121:

See vol. II. 289-290 and vol. III. 72.

Footnote 122:

See Quest. CLII.

Quest. CXCV.

QUEST. CXCV. What do we pray for in the sixth petition?

ANSW. In the sixth petition, [which is, And lead us not into temptation, but deliver us from evil,] acknowledging that the most wise, righteous, and gracious God, for divers holy and just ends, may so order things, that we may be assaulted, foiled, and for a time, led captive by temptations, that Satan, the world, and the flesh, are ready, powerfully to draw us aside and ensnare us; and that we, even after the pardon of our sins, by reason of our corruption, weakness, and want of watchfulness, are not only subject to be tempted, and forward to expose ourselves unto temptations; but also, of ourselves, unable and unwilling to resist them, to recover out of them, and to improve them, and worthy to be left under the power of them; we pray, that God would so overrule the world, and all in it; subdue the flesh, and restrain Satan; order all things, bestow and bless all means of grace, and quicken us to watchfulness in the use of them, that we, and all his people may, by his providence, be kept from being tempted to sin; or, if tempted, that, by his Spirit, we may be powerfully supported and enabled to stand in the hour of temptation, or, when fallen, raised again and recovered out of it, and have a sanctified use and improvement thereof; that our sanctification and salvation may be perfected, Satan trodden under our feet, and we fully freed from sin, temptation, and all evil for ever.

Our Saviour having, in the foregoing petition, exhorted us to pray for forgiveness of sins, whereby the guilt of past crimes may be removed; in this he advises us to pray against temptation, lest being overcome thereby, we should contract fresh guilt, and walk unbecoming those who hope for, or have obtained forgiveness from God. In order to our understanding of which it will be necessary for us to premise something tending to explain the meaning of the word Temptation. Accordingly it may be taken in a good sense: Thus God himself is sometimes said to tempt, or rather, which is all one, to try his people. This he does by the various dispensations of his providence, whether prosperous or adverse. And sometimes by his commands, when he puts us upon the performance of difficult duties, that he might prove us, whether his fear is before us: In this respect he is said to have tempted Abraham, proved his faith, and discovered his readiness to obey his command in offering Isaac; and, after he had tried his faith, he commends him, when he says, Now I know that thou lovest God, Gen. xxii. 1, 12. And sometimes he is said to tempt, or allure, to what is good, Hos. ii. 14. to invite his people to do those things which redound to his glory and their real interest; and in this sense we may and ought to tempt others, to persuade, and, as much as in us lies, engage their affections to the performance of what is good: Thus the apostle advises us to consider one another to provoke unto love and to good works, Heb. x. 24.

We are not to understand the word temptation in these senses in this petition; but it is to be taken for our being tempted to sin, in which respect God never tempts any one: Thus the apostle says, Let no man say, when he is tempted, I am tempted of God; for God cannot be tempted with evil; neither tempteth he any man, James i. 13. neither ought we to tempt one another thereunto. This being premised, we come more immediately to explain this petition: In which we shall consider some things which are supposed; and also the subject-matter thereof.

I. There are several things supposed, when we are taught to pray, Lead us not into temptation. As,

1. That man, in this imperfect state, is very much exposed to temptations. The world is always ready to present its alluring objects, which are suited to the corruption of our nature, and therefore too easily complied with: And this is farther promoted by Satan’s suggestions, who is daily endeavouring to entangle us in the snare that is laid for us.

2. As we are daily tempted to sin, so we are in great danger of being overcome thereby; which arises not only from the methods used to draw us aside from God, and the many secret snares laid for us, that are not easily discerned, but principally from the treachery of our own hearts, which are deceitful above all things, and very apt to incline us to commit those sins which bring a great deal of guilt with them. It also proceeds sometimes from a want of watchfulness; whereby the enemy comes upon us undiscovered, and we are overcome before we are aware of it; the temptation offers itself, and we are unable, but willing, to resist it. And, if fallen by it, this tends still more to weaken us, so that we cannot recover ourselves from the pit into which we are plunged; we also find it very difficult, if God is pleased, at any time, to suffer us to fall by temptations, to improve them aright to his glory and our own good.

3. It is farther supposed, that God may suffer his people, though their sins are pardoned, and their souls sanctified, to be tempted, and sometimes even foiled and led captive for a time; which may give us occasion to consider,

(1.) In what sense he may be said to tempt, or lead his people into temptation. This he does, though without being the author of sin,[123]

[1.] Objectively; when his providential dispensations, which, in themselves, are holy, just, and good, offer occasions of sin; which, nevertheless, would not ensue hereupon, did not our corrupt nature lay hold on them as such, and abuse them: Thus all God’s works of providence or grace, may prove temptations to men; as the Psalmist, speaking of the prosperity of the wicked, intimates, that it raised his envy, Psal. lxxiii. 3. and elsewhere he considers the blessings of common providence as proving a temptation, to carnal security and indifferency in religion, to some of whom it is said, Because they have no changes, therefore they fear not God, Psal. lv. 19. and, on the other hand, afflictive providence sometimes prove temptations to us to murmur and entertain hard thoughts of God.—Moreover, his threatenings are oftentimes abused, and some thereby tempted to think him severe and unmerciful; others complain of his commandments as grievous, because he does not give them those indulgencies to sin which their corrupt natures desire. In these respects God may be said to lead into temptation; nevertheless, we are not to pray, that he would alter the methods of his providence, or make abatements as to the duties which he commands us to perform; but rather, that he would not suffer us to make a wrong use of them.

[2.] God leads into temptation permissively, when he does not restrain the tempter, which he is not obliged to do, but suffers us to be assaulted by him, and, at the same time, denies the aids and assistance of his grace, to prevent our compliance therewith; so that when we pray that he would not lead us into temptation, we desire that he would prevent the assault, or fortify us against it, that, through the weakness of our grace, or the prevalency of corruption, we may not comply with the temptation.

(2.) We shall now consider the reason why God thus leads his people into temptation, or suffers them to be tempted: or what are those holy, wise, just, and gracious ends, which he designs thereby; and,

[1.] It cannot be expected that it should be otherwise, when we chuse to go in the way of temptation, or indulge those corruptions, whereby we are inclined to yield to it: In this case, God’s judicial hand appears, as he punishes for one sin, by suffering us to be tempted to another.

[2.] God hereby gives us occasion to see our own weakness, and the deceitfulness of our hearts, and the need we have of his grace, to prevent our falling by temptation: Thus it is said, that God left Hezekiah, 2 Chron. xxxii. 31. compared with 2 Kings xx. 15. when he sinned in shewing the ambassadors of the king of Babylon the treasures that he had in his house, in which this good king discovered too much pride; whereas it had been better had he shewn them the bed he lay on, when he was nigh unto death, and taken occasion from thence, to give God the glory of his miraculous recovery which was the reason of their being sent to compliment him upon it: In this respect God left him to try him, that he might know all that was in his heart.

[3.] God does this, that, when we experience the superior force of our spiritual enemies, we may, by faith and prayer, have recourse to his almighty power and grace. Thus when the apostle Paul was in danger of being exalted above measure, through Satan’s temptations, he says, For this I besought the Lord thrice, that it might depart from me, 2 Cor. xii. 8.

[4.] He suffers this, that we may herein have an instance of the imperfections of this present state, and be induced to press after, and long for, that state of perfect freedom, not only from sin, but temptation, which is reserved for us in heaven.

[5.] We are led into temptation, that hereby we may see the necessity of making use of the whole armour of God, that we may be able to stand our ground. As the soldier will not put on his armour but when he is going to engage the enemy; so God has ordained that our life should be a perpetual warfare, and that we should be continually exposed to the assaults of our spiritual enemies, that we may always be prepared for them, having the girdle of truth, the breast-plate of righteousness, the shield of faith, the helmet of salvation, and the sword of the Spirit, which is the word of God, Eph. vi. 14-17. He also suffers this, that we may, in the end, know what it is to conquer, and have the pleasure and satisfaction arising from hence, and that he may have the glory of this victory.

[6.] God suffers this, that he may cure our sloth, and excite us to greater watchfulness, as those who are never wholly out of danger: Thus the apostle says, Be sober, be vigilant; because your adversary, the Devil, as a roaring lion, walketh about, seeking whom he may devour, 1 Pet. v. 8. and our Saviour advises his disciples, to watch and pray, that they enter not into temptation, Matt. xxvi. 41.

[7.] God suffers us to be tempted, that we may know the depths of Satan, which we should otherwise be unapprized of; and that thereby we may be more prepared to make resistance, and, when we are enabled to overcome, may be better furnished to direct others, who are liable to like temptations, how they should behave themselves under them, and to encourage them to hope that they should be delivered, as we have been.

4. It is farther observed, that though God suffers his people to be tempted, and even foiled, and led captive, yet this is only for a time. In this the temptations of believers differ from those of the unregenerate, who are taken captive by Satan at his will, 2 Tim. ii. 26. Whereas it is said concerning the believer, that it is only for a season; and that, if need be, he is in heaviness through manifold temptations, 1 Tim. i. 6. This leads us to consider,

II. The subject-matter of the petition, when we pray that God would not lead us into temptation, but deliver us from evil. The only difficulty in laying down the method in which this is to be insisted on, arises from the indeterminateness of the word evil; of which, there are various senses given by them, that explain the Lord’s prayer.

Some understand by it, the evil one, or the Devil; and then one part of this petition may be considered as exegetical of the other: So that, not to be led into temptation, is the same as, to be delivered from the assaults of Satan, the evil one, that we may not be brought under his power, or become vassals to him, as complying with his temptations.

Others understand the word in a more large sense, as an intimation of our desire to be delivered from evil of all kinds, and that either from the evil of sin, or the evil of afflictions, which are the consequence of sin. If we take it for a deliverance from the evil of sin; this respects the guilt thereof, and the punishment that is due to it; and then it differs little or nothing from the subject-matter of the foregoing petition, when we pray, that God would forgive us our sins; or if, on the other hand, we take it for deliverance from the evil of sin, as it includes in it a branch of sanctification, that is, from the dominion and slavery of sin, then it is well connected with the former petition; for when we pray for pardon of sin, we ought also to pray for deliverance from the reigning power thereof. And it is very well connected with our praying against temptation; for it is, in effect, to desire either that we may not be assaulted by the tempter, or that we may not be drawn aside to sin against God thereby.

As for the evil of affliction, I cannot think that this is intended by this expression, because the opposition between it and our deliverance from temptation, would not appear to be so just as we must suppose it is, unless we take temptation itself to be an affliction; and then it is the same as though we should say, deliver us from temptation, that we may not be afflicted therewith; which we must be supposed to be, by reason of the danger we are in of falling thereby.

By passing by these critical remarks on the sense of the words, Deliver us from evil, we shall consider the subject-matter of this petition, under two general heads, viz.

First, We shall enquire what are the temptations which we are exposed to.

Secondly, How we are to pray that we may not be led into them; or, if we are, how we may be delivered from the evil consequences that will arise from our compliance with them, which is principally implied in those words, Deliver us from evil.

First, What are those temptations which we are exposed to: These are of various kinds, all which take their rise either from the world, the flesh, or the Devil. Their manner of acting, indeed, is different; yet they are very often united in their assaults, from whence we are in perpetual danger of being overcome, if God, by his grace, is not pleased to interpose.—And,

1. We shall consider the temptations that we meet with from the world. These are either such as arise from the solicitations of those whom we converse with therein, who, under a pretence of friendship, persuade us to sin: Thus we read of some who entice others to lay wait for blood, and desire those whom they would ensnare into this crime, to cast in their lot among them, Prov. i. 10-14. but we are advised, not to consent to, or be confederate with them: Or else they arise from those things in the world which present themselves to us, and are temptations to sin, in an objective way, being not so much the cause as the occasion thereof; and, in many instances, the use thereof is lawful, while the abuse alone proves hurtful to us: This is what we shall principally confine ourselves to at present, and shew how the good and evil things of the world, or the various conditions in which we are, whether prosperous or adverse, prove temptations to us.

(1.) The good things of the world, or the various conditions in which we are, whether prosperous or adverse, prove temptations to us.

(2.) The good things of the world are sometimes a snare to us, or an occasion of sin, viz. the riches, honours and pleasures thereof: Thus our Saviour speaks, Matt. xiii. 22. of the care of this world, that is, either to gain or increase of it; and the apostle speaks of some who had forsaken the right way, following the way of Balaam, who loved the wages of unrighteousness, 2 Pet. ii. 15. or acted contrary to his conscience for gain; and Felix perverted justice to obtain a bribe, concerning whom it is said, He hoped that money should have been given him of Paul, that he might loose him, Acts xxiv. 16. And we read of others that will be rich, that is, who immoderately pursue the gain of the world, that hereby fall into temptation, and a snare, and many hurtful lusts, 1 Tim. vi. 9. And the honours of the world are a temptation to others; Thus our Saviour says, How can ye believe, which receive honour one of another, John v. 44. And others are ensnared by the pleasures of the world, who are stiled lovers of pleasures more than lovers of God, 2 Tim. iii. 4.

And, indeed, we often find, that the necessary duties or enjoyments of life, such as eating, drinking, and recreation; and the various relations we stand in to others prove a temptation to us. Many things are so, as they are used unseasonably, immoderately, and without a due regard to the glory of God, which ought to be our highest end in all worldly enjoyments; and, indeed, whatever has a tendency to draw forth our corruption, may be said to be a temptation to us: Sometimes the prosperous condition of others has this effect upon us: Thus Cain, beholding Abel to have a more visible token of the divine regard to his person and offering than he had, hated and slew him, Gen. iv. 5, 9. And Joseph’s being a favourite in his father’s house, and honoured by God, in having divine dreams, gave occasion to his brethren to envy him; who first designed to slay him, and afterwards, out of malice, sold him into Egypt. And when Joshua saw Eldad and Medad prophesying, supposing that this belonged only to Moses; and that it was a lessening of his honour, for them to pretend to this privilege, he desires that they might be forbid; but this was plainly a temptation; for Moses gives him a check, intimating that he did not well in envying them for his sake, Numb. xi. 29.

Moreover, we often find, that our own condition in the world, when we enjoy the outward blessings of providence, proves a temptation: Some are like the vessel that is in danger of being overset by having too much sail, and no ballast to keep it steady: In like manner, the abundance of this world, without the grace of God, to sanctify and set bounds to our affections, will oftentimes prove a snare to us. Some are hereby tempted to covetousness, than which, nothing is more preposterous; yet nothing more common. This seems to be supposed in the Psalmist’s advice; If riches increase, set not your heart upon them, Psal. lxii. 10. and it is an intimation, that our desires often increase with our substance, so that the more we have, the more we want, and are less disposed to contribute to the necessities of others: We have an instance of this in Nabal, whose answer to the obliging message, sent by David to him, Say ye to him that liveth in prosperity, Peace be both to thee, and peace be to thine house, and peace be unto all that thou hast. Give, I pray thee, whatsoever cometh to thine hand, unto thy servants, and to thy son David, 1 Sam. xxv. 6, 8, 11. argued him to be of a churlish disposition, and that his prosperous circumstances in the world were a temptation to his corruptions, having no sense of gratitude for those favours that he had received from him and his men, while they resided in the wilderness, and were conversant with those that kept his flocks there. It would have been a more plausible excuse, had he alleged the danger that might accrue to him thereby: or, that it was possible that Saul might hear of it, and deal with him as he had done with Abimelech, and the other priests, at Nob, for that small respect that he had shewed him: But this be takes no notice of, but treats him morosely, when he says Shall I take my bread and my water, and my flesh, that I have killed for my shearers, and give it unto men, whom I know not whence they be. This manifested him to be a man of Belial, as Abigail confesses, when she says, Nabal is his name, and folly is with him, ver. 25.

Again, we sometimes find, that a prosperous condition in the world, is a temptation to God’s people to presumption and carnal security; as the Psalmist says, In my prosperity I said, I shall never be moved, Psal. xxx. 6. and the wicked are hereby tempted to obstinacy and disobedience; as God says by the prophet, to the Israelites, I spake unto thee in thy prosperity; but thou saidst, I will not hear; This hath been thy manner from thy youth, that thou obeyedst not my voice, Jer. xxii. 21. And sometimes to pride, haughtiness, and oppression; thus the Psalmist speaks of those who were not in trouble, neither plagued like other men; therefore pride compasseth them about as a chain, violence covereth them as a garment, Psal. lxxiii. 5, 6. We are not, indeed, to suppose, that this is the necessary result of a prosperous state in the world, since that temptation, which is only objective, may be fenced against: But the pernicious tendency thereof arises from the depravity of our nature, and its proneness to abuse the blessings of providence; from whence some take occasion to cast off fear, and put the evil day far from them: Therefore, when we pray, that the world may not prove a temptation to us, we desire, that God would keep us from using any indirect means, either to get or increase our worldly substance, but, on the other hand, enable us to improve it to his glory; and that our affections may not be so much set upon it as to alienate them from him; but that we may make it the matter of our deliberate choice, rather to be deprived of outward blessings, than receive them as our only portion, and, by having our hearts set too much upon them, forfeit, and be denied an interest in, his special and distinguishing love.

(2.) The evil things in the world often prove a temptation to us. By evil things, we mean afflictive providences, which are inseparable from this present state; since man is born unto trouble, as the sparks fly upwards, Job v. 7. These are either personal or relative; some more immediately from God, others from men, as instruments in his hand: Some arise from the present experience we have of affliction, others from our expectation or fear of future troubles: and all these sometimes prove temptations to us, unless God is pleased to interpose in a way of preventing grace, and make them conducive to our spiritual advantage. Now afflictions prove temptations to us,

[1.] When we are discontented and uneasy under the hand of God, complaining of the burdens that he is pleased to lay on us, as though they were insupportable, and it were impossible for us to bear up under them; or, when we are ready to conclude, that no affliction is like ours, and are apt to insinuate, that God hereby deals hardly with us.

[2.] When they disturb or disorder our thoughts, weaken our faith, and unfit us for spiritual meditations, or attending aright on ordinances of God; or when we are more concerned, about our afflictions, than about sin, the cause of them.

[3.] When we have unbelieving apprehensions concerning the event thereof, concluding that they will certainly end in our ruin; notwithstanding the promises, which God has made of their working together for good, to them that love him.—This temptation David was exposed to, when he said, I shall now perish one day by the hand of Saul, 1 Sam. xxvii. 1. which was an ungrounded fear, especially considering the promises that God had given him, and the many experiences he had of his being a help to him in the time of trouble.

[4.] Afflictions are temptations to us, when we take occasion from them to question God’s fatherly love, or to conclude, that they are sent in wrath, and are intimations that we are cast off by him, when we have no reason to think so from any thing that there is in the nature of affliction itself; also when we are hindered thereby, from applying those suitable promises which God has made to his people, in like cases, for their comfort and support.

Now when we pray that God would not lead us into temptation, as afflictive providences expose us to it, we are to pray against them with submission to the divine will, not as though the removal thereof were of equal importance, or as necessary to our happiness, as the taking away the guilt or power of sin: However, we are to pray, that afflictions may be sanctified to us; and that corrupt nature may not take occasion from them, to have unbecoming thoughts of God; but that we may hereby be led nearer to him, that so they may not prove a temptation to us, or at least, that with the temptation, he would make a way for our escape.

2. Another sort of temptations proceed from the flesh, which are the greatest and most dangerous of all. The apostle speaks of them as though they were the only temptations, when he says, Every man is tempted when he is drawn aside of his own lust, and enticed, James i. 14. since all others might, without much difficulty, be resisted and overcome, were there not a corrupt disposition in our nature, which the apostle calls lust, that inclines us to adhere to, and comply with them. This consists in the irregularity and disorder of our passions; which are not only prone to rebel against God, but to act contrary to the dictates of our own consciences, which is the result of our fallen state; and the temptations are oftentimes various, according to the prevailing bias of our natural temper. A melancholy constitution sometimes inclines us to slavish fears, or distrust of God’s providence; or to have such black and dismal apprehensions of our spiritual concerns, that we are led to the very brink of despair. A choleric temper prompts us to revenge, injustice, and oppression, and puts us upon magnifying small offences, and expressing a furious resentment without ground. A sanguine and airy constitution often proves a temptation to cast off all serious thoughts about God and another world, and to count religion a needless, melancholy and distasteful thing, and to make a jest of what is sacred, and ought to be treated with the utmost reverence; and this temper frequently exposes persons to the pernicious influence of bad company, and induces them to be lovers of pleasure more than lovers of God. Again, a stupid, phlegmatic and heavy constitution, often proves a temptation to negligence in our civil and religious affairs, and not to make provision for a time of trial: Hereby persons are often tempted to neglect holy duties, especially such as are difficult; or to perform them in a careless manner, and so rest in a form of godliness, without the power thereof.

This difference of natural tempers is the reason why we behold lust appearing in different shapes; so that the same temptation that presents itself from without, suits the natural disposition of one who eagerly embraces it, while another is not greatly moved by it. This is what we understand by those temptations which arise from the flesh; and, when we pray against them, it is not to be supposed, that we expect to be perfectly freed from them in this world, in which, as has been elsewhere observed[124], there are the remnants of sin abiding in every part, even in them that are sanctified, and the perpetual lustings of the flesh against the spirit. Therefore, when we pray against such-like temptations, we desire,

(1.) That God would restrain and prevent the irregularity and pernicious tendency of our natural temper, which inclines us to those sins which it is most prone to; or that he would keep us from those sins that more easily beset us, by reason of the propensity of our nature to commit them. And,

(2.) That he would sanctify our affections and bring them under the powerful influence of a principle of grace, which may maintain a perpetual opposition to those habits of sin that are daily leading us to turn aside from God, so that, whatever temptations we meet with from objects without us, our souls may be internally fortified against them, and disposed to hate and avoid every thing that is contrary to his holy law, or tends to his dishonour.

2. We shall now consider those temptations that arise from Satan, who is, for this reason, called the tempter, Matt. iv. 3. 1 Thess. vi. 3. and he is also said to enter into, Luke xxii. 3. and fill the hearts of sinners, Acts v. 3. As for the unregenerate, they are wholly under his power: Therefore conversion is called a turning them from the power of Satan unto God, chap. xxvi. 18. There are, indeed, some who deny that Satan has any hand in those temptations, which we are exposed to; in which they are too much disposed to give into the error of the Sadducees of old. And if they do not expressly deny the existence of spirits, yet they will not allow that they have any thing to do in this world: And, indeed, they think it impossible for the Devil to give us any disturbance, seeing he is shut up in chains of darkness, reserved to the judgment of the great day; and, inasmuch as we often read in scripture, of those things that he does against men in this world, they suppose that all these are to be understood in a metaphorical sense, and that nothing else is intended thereby, but the temptations we meet with from men, or from our own lusts: These, according to them, are the only devils that we need to fear.—This error they are led into under a pretence of avoiding the contrary extreme of those who seem to lay all the sins they commit, to the Devil’s charge, rather than their own; when, probably, he has nothing to do with them, but they wholly proceed from their own corruptions: The middle way between these two extremes, is, as I conceive, much more consonant to scripture and experience, and rather to be acquiesced in. And therefore we shall endeavour to prove, that we are often tempted by Satan, as well as our own lusts; which will appear, if we consider the following propositions.

1st, It is not unreasonable to suppose, that spirits may so far have access to our souls, as to suggest good or bad thoughts; for, being reasonable creatures, it is beyond dispute, that they are able to converse with one another; and, if so, it contains no absurdity to suppose, that they may, some way or other, have conversation with the souls of men, which are capable of having things internally suggested to them, as well as receiving ideas from sensible objects, by means of our bodies, to which they are united. As to the manner how this is done, we pretend not to determine it, since it is sufficient to our present purpose, to make it appear that we are exposed to temptations from Satan, as well as our own selves.

2dly, It is obvious from scripture, that the Devil, and his angels, are conversant in this lower world: And accordingly he is styled, The prince of the power of the air, Eph. ii. 2. the god of this world, 2 Cor. iv. 4. And elsewhere he is said, to walk about, seeking whom he may devour, 1 Pet. v. 8. And whereas it is objected, that this is inconsistent with his being shut up in hell: That may respect principally his state, as being unchangeably separated and banished from God’s favourable and comfortable presence; nevertheless, he may suffer him to attempt many things against men in this world, for the trial of the graces of his people, and the punishing of his enemies.—There is, indeed, a place of misery allotted for them, though they may not be, at present, confined to it; which seems to be implied in that request they made to our Saviour, that he would not command them to go into the deep, Luke viii. 31. by which, it is probable, the place of torment is intended, in which they expect to be for ever shut up after the day of judgment; and therefore they are represented elsewhere, as crying out, Art thou came hither to torment us before the time? Matt. viii. 29.

3dly, Our first parent, in innocency, was tempted by the Devil, who made use of the serpent, by which he is said to speak to Eve, Gen. iii. 1. & seq. as has been proved elsewhere[125]. And our Saviour was also tempted by him, when led by the Spirit into the wilderness for that purpose, Matt. iv. 1. but neither of these could be said to be tempted by the lusts of the flesh, as being inconsistent with that sinless state in which our first parents were before they fell, and our Saviour always was; and, it is certain, that the temptation offered to each of them, was not only objective; but there were words spoken, and a perverse method of reasoning made use of to ensnare them: And they could not be tempted by men, for, in this respect, they were alone; it therefore follows, that Satan was the tempter to each of them.

4thly, There are several other scriptures which expressly prove, that Satan has sometimes tempted persons to sin: Thus we read, that he stood up against Israel, and provoked David to number them, 1 Chron. xxi. 1. And elsewhere our Saviour tells the Jews, Ye are of your father the Devil, and the lusts of your father ye will do; that is, you eagerly commit those sins that he tempts you to. It is farther added, that he was a murderer from the beginning; which cannot be understood otherwise than of his murdering man, by tempting him to sin, and prevailing; and it is also said, that he abode not the truth, and is a liar, and the father of it, John viii. 44. that is, he deceives us by his suggestions, and prevails on us, when complying therewith, to deceive ourselves.

This may give us occasion to enquire, how we may distinguish those temptations which take their rise from Satan, from others which proceed from ourselves. This is a very difficult question to be resolved, because our corrupt nature, for the most part, tempts us to the same sins that Satan does; therefore, where there are two causes of the same action, it is hard to distinguish one from the other: As when two candles are set up in the same room, we cannot distinguish the light of one from the light of the other. It is true, if the sins that we are tempted to by our lusts, on the one hand, and by Satan on the other, had been described, as being of different kinds, we might more easily determine the difference that there is between them. Or if we had not the least inclination to comply with the temptation, and were able to say, as our Saviour did, The prince of this world cometh, and hath nothing in me, chap. xiv. 30. then we might easily know where to fasten the charge of guilt; and it would be no injustice to exculpate ourselves, and lay the blame wholly on the Devil: But it is far otherwise with us, by reason of the corruption of our nature, which would render us prone to sin, though Satan did not tempt us to it. Therefore, since we often contract guilt by complying with his temptations, in like manner as he does by offering them; it is necessary that something be said, that we may know when the temptation is to be laid at our own door, and when at Satan’s, so far as we are able to determine this matter: Therefore, let it be considered,

1st, If we are tempted to those sins which we cannot think of but with the utmost abhorrence; and we are so far from entertaining any pleasure in the thing that we are tempted to, that we take occasion from hence, to express the greatest aversion to it, and would not comply with it for ten thousand worlds; when we count the suggestion an invasion on our souls, an affliction grievous to be borne; and, instead of compliance therewith, are led hereby to the exercise of those graces that are opposite to it: In such-like cases I humbly conceive, we do not incur guilt by being tempted; but the sin is wholly to be charged to Satan. Nevertheless,

2dly, When we are pleased with the temptation, but frequently meditate on the subject-matter thereof, and either commit the sin we are tempted to; or, if we abstain from the commission thereof, it is only out of fear or shame; and when the propensity of our nature leads us, at other times, to those sins which bear some resemblance to it; this argues, that our own lusts, as well as Satan, are joint causes of those sins that ensue hereupon. These things being considered, we shall proceed to speak more particularly concerning Satan’s temptations; and, in order thereunto, lay down some things, by way of premisal, which relate to this matter, and then consider the method he takes in managing them.

1. There are some things to be premised in general, concerning Satan’s temptations;

(1.) That, though he may tempt to sin, yet he cannot force the will; for then the guilt would devolve wholly on himself and not on us. It would certainly render our condition very miserable, if it were impossible for us to resist his temptations; for this would be to suppose, that we lie at the mercy of him, who has more power to destroy us than we have to withstand him. Besides this would be to extend the servitude of the will of man beyond its due bounds; for, though it be not free to what is spiritually or supernaturally good, we do not deny but that it is free, as it has a power to avoid many sins, which, upon this supposition, it would be inevitably hurried into. And it would be a refection on the providence of God, so far to leave man in the hands of Satan, as that hereby he should be laid under a necessity of sinning and perishing without the choice and consent of his own will, and consequently, his destruction could not be said to be of himself.

(2.) Satan’s power is not equal to his malice; for he is under divine restraints, and, indeed, can do nothing against believers, but by God’s permission. This may be argued from our being obliged to desire that God would keep us from being tempted, that is, restrain the tempter, as well as enable us to resist him; and if it were otherwise, no one could be saved; for Satan’s malice is boundless, though he be not suffered to do what it prompts him to. And this is a very great blessing to God’s people; as it is a comfortable thing to consider, that they are in his hands, who is a merciful Father; and not in Satan’s power, who breathes forth nothing but revenge and cruelty:

(3.) As it is not a sin to be tempted, since our Saviour is said to have been in all points tempted like as we are, yet without sin, Heb. iv. 15. so on the other hand, when we are pleased, and comply with the temptation, it will be no sufficient excuse for us to allege, that Satan had a great hand in it, since, as we have before observed, he can only tempt, but not force the will; and how formidable soever he may be, by reason of the greatness of his power and malice; yet we have this expedient to make use of, as it should put us upon saying, the Lord rebuke thee Satan.

(5.) There is a vast difference between the condition of those who are converted, and others, who are in an unregenerate state, as to the event and consequence of Satan’s temptations. The former, indeed, by reason of the remainders of corruption in them, are oftentimes foiled and overcome thereby; but yet they shall not be wholly destroyed; but God will find out a way for their recovery out of the snare, in which they may, at any time, be entangled: Whereas the latter are wholly under his power, by their own choice and consent, and will remain so, till, by the grace of God they are delivered from the dominion of darkness, and translated into the kingdom of his dear Son. We shall now consider,

2. The method in which Satan manages his temptations, in order to his inducing men to sin. Sometimes he endeavours to ensnare and deceive us by his subtilty: upon which account he is called that old serpent, which deceiveth the whole world. Rev. xx. 2. and xii. 9. And elsewhere we read of the depths of Satan, chap. ii. 24. that is, his deep-laid designs, and of his wiles, Eph. vi. 11. which it is an hard matter to withstand; and he is sometimes said to be transformed into an angel of light, 2 Cor. xi. 24. when he tempts to sin, under a pretence of our bringing glory to God, as well as good to ourselves and others. And there are other methods he takes, which, though managed with equal subtilty, yet he appears, not as an angel of light, pretending to help us in the way to heaven, but as a roaring lion, rendering himself formidable, and not concealing his design to devour, or make a prey of us, and to fill us with that distress of conscience, that brings us to the very brink of despair: These, as it is probable, the apostle intends by his fiery darts, as contra-distinguished from his wiles. In the former he shews himself a tempter, in the latter, an accuser. These are the usual methods which he takes in managing his temptations: and we shall consider them under four heads;

1. His endeavouring to produce and strengthen the habits of sin.

2. What he does to prevent conviction of sin, or to hinder the efficacy thereof.

3. His discouraging those who are under convictions from closing with Christ by faith. And,

4. His injecting blasphemous and atheistical thoughts into the minds of men, and using endeavours to drive them to despair.

1. Satan endeavours to produce and strengthen the habits of sin. These are generally attained by frequent acts, or by making a progress in sin, by which the heart is more hardened; and it is with greater difficulty that such are reclaimed from it; of them the prophet speaks, when he says, Can the Ethiopian change his skin, or the leopard his spots; then may ye also do good, that are accustomed to do evil, Jer. xiii. 23. And in order thereunto, we may observe that he does not usually tempt, at first, to the vilest and most notorious acts of sin, especially where he has ground to suspect that these temptations will not be readily entertained or adhered to; this is the case of those who retain some impressions of a religious education, or are, at present, under the influence of restraining grace: these are first tempted to commit lesser sins before they proceed to greater. He generally begins with tempting to sins of omission, or to formality and indifferency in the performing of religious duties, or by pretending that God gives us some indulgencies or allowance to commit those sins that our natural constitution most inclines us to, and that we have been mistaken, when we have thought that religion is so difficult a matter as some have pretended it to be; and that we may safely follow a multitude, though it be in doing that, which is in itself sinful; and that we are not to take an estimate of religion, from the apprehensions which some melancholy persons entertain of it; and that strictness in religion, is being righteous overmuch; or striving against the stream, is a needless precaution; and therefore we may consult our own honour and reputation in the world, and give into that scheme of religion that is uppermost; and that denying ourselves, taking up the cross and following Christ; though it may be reckoned a safe, yet it is not the only way to heaven. By this means the habits of sin are strengthened, the heart hardened therein, and persons proceed from one degree of impiety to another, till at last, they abandon themselves to every thing that is vile and profligate, and run with others, in all excess of riot. And, that his design may be more effectually carried on, herein he suits his temptations to every age and condition of life. Here we shall consider,

(1.) The method he takes with those who are in the prime and flower of their age: Accordingly these he endeavours to persuade, that it is time enough for them to think of being religious hereafter; and that it is too austere and melancholy a thing for them to pretend to it at present, as what is inconsistent with those pleasures and youthful lusts, which are agreeable to their age and condition of life. If they are children, then he suggests to them, that they have time enough before them; and when they are more advanced in years, they will have a greater degree of understanding, and be better able to take in the force of those arguments that are usually brought to induce persons to lead a religious life; and then they may make choice of it out of judgment. If they are servants, he persuades them, that they have other business on their hands, and that they had better stay till they are free from the engagements which they are, at present, under, to their masters; and, when they are at their own disposal, then it will be the fittest time for them to embrace the ways of God. This temptation carries in it the highest instance of presumption, tends greatly to harden the heart in sin, and has been the ruin of multitudes.

(2.) When persons are come to years of maturity, being no longer children or servants, but about to engage in those secular employments, which they are called to in the world, then he has temptations of another nature to offer to them. He has hitherto kept possession of their hearts, and desired them only to wait for this age of life, and then they would have a more convenient season to lead a religious life; but this convenient season is not yet come; for there are other stratagems which he now makes use of, to keep them in subjection to him. Youthful lusts are now grown to a greater height, and the impressions of a religious education, if they were favoured with it, almost worn out; and it is no difficult matter for him to persuade them, that the principal thing they are to be concerned about, is their living comfortably in the world; and, that they have now an opportunity to increase their substance, and make provision for their future happiness therein; therefore they ought to converse with those who are in the same station of life with themselves: And he generally points out such associates, which he tempts them to make choice of, that may be a snare to them, whose conversation is very remote from any thing that tends to promote religion and godliness. Sometimes he endeavours to make them ashamed of the ways of God, as though this were inconsistent with their reputation in the world, especially with their present situation or condition therein. And, on the other hand, if persons are poor and low in the world, and find it difficult to maintain themselves or families, then he persuades them that religion is not the business which they are called to engage in, but they must rather take pains to live; that God does not require more than he gives, or expect, that they should spend a great deal of time in religious duties, who have none to spare from that business, which is necessary for their getting a livelihood in the world; therefore this does not so much belong to them, as to others.

(3.) If persons are arrived to old age, the last stage of life, and have, as it were, their latter end in view, as not being far from it, according to the course of nature; this is that age of life which was formerly pretended, by Satan, to be the most fit and proper season to entertain thoughts of religion in; and it was in expectation hereof, that, when they were formerly under any convictions, the general method they took to stifle them, was by resolving, that they would apply themselves to a religious life in old age. By this means the tempter has hitherto beguiled them; and now he has other temptations to present to them, which are suited to this age of life, whereby he insinuates, that the weakness and infirmities of old age render them unfit for religious duties. And, indeed, their hearts have contracted such a degree of hardness, by a long continuance in sin, that it is difficult for any thing to make an impression on them. However, Satan endeavours to persuade them, that, notwithstanding all the wickedness of their former life, and their present impenitency for it, they may hope for salvation from the mercy of God, though they continue still in a state of unregeneracy, which is an instance of soul-destructive presumption; or else, he tempts them utterly to despair of the mercy of God, and tells them, that it is too late for them to begin that work which they have put off to the extremity of life; and by either of these methods he effectually brings about their ruin. Thus concerning Satan’s suiting his temptations to the several ages and conditions of life.

But besides this, we may observe, that there are some methods which he takes, that are agreeable to the temper and disposition of those whom he assaults, that so he may not shoot his arrows at random, without answering the end he designs thereby; in which his subtilty farther appears; as,

[1.] He observes those proper times in tempting men to sin, wherein it is most likely that his temptations should take effect. Therefore his assaults are generally most violent, when they are least upon their guard, and give way to sloth and indolence; or when the Spirit of God withdraws his influences, as the consequence whereof, their faith is weak, and they not able to make great resistance against his temptations, he crowds in a great multitude of them at once, and so lays hold on this opportunity to improve the success which he has gained against them. And if they are afraid of the consequences of a compliance therewith, he endeavours to stupify their souls, that they may have no present apprehensions of the evil that would ensue hereupon.

[2.] He often takes occasion to raise in our minds some doubts about the matter of sin or duty, whether, what he is about to tempt us to, be lawful or unlawful; or how far a person may venture to go in the way of temptation, and yet maintain his integrity? which is generally the first step towards the commission of those sins which we are tempted to.

[3.] If shame or fear are like to hinder the success of the temptation, he undertakes to find out some method of secrecy, whereby public scandal may be avoided. Thus Joseph’s mistress tempted him to sin, when Potiphar was absent, and there was none of the men of the house there within, Gen. xxxix. 11. and therefore he had no occasion to fear that his crime would be detected. And sometimes he proceeds so far, as to insinuate, that they may even hide themselves from the all-seeing eye of God, and tempts them to say, How doth God know? Can he judge through the dark cloud? Thick clouds are a covering to him, that he seeth not, and he walketh in the circuit of heaven, Job xxii. 13, 14. Thus the prophet Isaiah denounces a woe against them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us, Isa. xxix. 15. and this method seldom fails of answering his end, or prevailing against them, who are hereby induced to a sinful compliance with it.

[4.] If conscience be awakened, and deters them from adhering to the temptation, from a sense of that guilt which they will contract thereby; Satan is sometimes content to take the blame hereof upon himself, that they may think that they are to be excused, by reason of the violence of the temptation, which they could not well withstand.

[5.] Sometimes he persuades them to throw the blame on providence, as being the occasion of sin, or rendering it necessary or unavoidable from our condition or circumstances in the world, which is the highest injury that can be offered to the divine Majesty. Thus Adam tacitly reproaches God, when he says, The woman, whom thou gavest to be with me, she gave me of the tree, and I did eat, Gen. iii. 12.

[6.] He often tempts men to presume on the mercy of God, hoping that though they continue in sin, they shall obtain a pardon from him. Or, since this is not to be expected without sincere repentance, he tempts them to presume, that by the influence of the Holy Spirit, they shall have this grace hereafter, whereby their perishing in their iniquities may be prevented. Thus concerning the methods which Satan takes to produce and strengthen the habits of sin. We proceed,

2. To consider how he endeavours to prevent our being brought under conviction of sin; or, if we are convinced thereof, to hinder its making any deep or lasting impression on us; and this he does various ways,

(1.) By dissuading others, who ought to deal faithfully with us, from reproving sin committed by us. Thus Ezekiel, speaking concerning the false prophets, says, that they strengthened the hands of the wicked, that he should not return from his wicked way, by promising him life, Ezek. xiii. 22. Sometimes he improves the consideration of our circumstances in the world, to dissuade us from reproving sin in others, especially if they are our superiors, or those whom we are dependent on, or have some expectations from, lest we should make them our enemies, and thereby lose some advantages, which we hope to receive from them. And there are others whom he does not wholly dissuade from reproving of sin; but there are some circumstances attending the reproof, or the person that gives it, that he lays hold of, which hinders it from taking effect, whereby his end is no less answered than if sin had not been reproved at all. As,

[1.] When we reprove those that are notorious offenders, and ought to be treated with a greater degree of sharpness, with too much lenity, as though it were only a sin of infirmity, by which means they are more hardened in the commission of it. This was Eli’s fault in dealing with his sons, when he said unto them, Why do ye such things? for I hear of your evil dealings by all this people: Nay, my sons, for it is no good report that I hear; ye make the Lord’s people to transgress, 1 Sam. ii. 23, 24. Whereas, he ought to have restrained them by those acts of severity, which the nature of the crime demanded.

[2.] Satan often prevents the reproof from taking effect, by inclining the reprover to use indecent behaviour in expressing the haughtiness of his temper, as though there were no respect due to superiors, as such, because they are worthy of reproof; or else by expressing a kind of hatred against the person that committed the sin; whereas, hatred ought to be principally directed against the crime itself, while we convince those whom we are reproving, that it is love to them, as well as zeal for the glory of God that moves us to do this.

[3.] Satan often hinders reproofs from taking effect, either by tempting those who give them to commit the same sin, or, at least, by persuading those against whom they are directed, that there are other sins equally great, which they are chargeable with, and therefore they ought to look to themselves, rather than take notice of what is done by others.

(2.) Satan hinders the work of conviction, by endeavouring to suppress the preaching of the word, or prevent the success thereof when preached. As to the preaching of the word, this is God’s ordinary way by which he convinces of sin; and Satan sometimes stirs up those that are under his power and influence to persecute or suppress the preaching of the gospel. Thus the apostles were commanded by the Jews, not to speak at all, nor teach in the name of Jesus, Acts iv. 18. and when they refused to obey this command, they put them in prison, chap. v. 18. This method has been taken, in all ages, by Satan’s instigation, with a design to hinder the spreading of Christ’s interest in this world, which, by the blessing of providence, has been, notwithstanding, continued unto this day. Therefore, there are other methods which he uses to hinder the success of the word. Sometimes he does this by perverting them that preach it; so that they endeavour to corrupt the word of God, whereby the minds of men are turned away from that simplicity that is in Christ; at other times he tempts them to be very sparing in reproving sin, or to do this in a more general way, as though their only design was to let their hearers know that there are some sinners in the world, and not that they should be brought under conviction of sin themselves. This is done sometimes in compliance with the corruptions of those whom they do not care to disoblige hereby; and others shun to declare some of the most important truths of the gospel, and affect such a method of preaching as has not a tendency to bring that real advantage to the souls of men, as when it is delivered with more zeal and faithfulness.

Moreover, Satan endeavours to hinder the success of the word, by stirring up the corruptions of those that attend upon it; for which reason he is represented, by our Saviour, in the parable of the seed which fell by the way-side, which the fowls came and devoured, as catching away the word, Matt. xiii. 4, 19. By this means they are not much affected with it, nor endeavour to retain it in their memories; and, sometimes he injects vain thoughts under the word preached. This our Saviour compares, in the parable but now mentioned, to the seed that fell among thorns; and explains it of the care of this world, and the deceitfulness of riches, choaking the word, ver. 7, 22. And sometimes he endeavours to raise prejudices in the minds of men, against what is delivered; so that the plainness of expression, when addressed to the consciences of men, in such a way, as that it has a tendency to bring them under conviction, is contemned, and called a low, mean way of address, and disliked, because it is not delivered with that elegancy of style, or ingenious turn of thought, that is adapted rather to please the ear, than affect the hearts of those that hear it. By those methods Satan endeavours to hinder persons from being brought under conviction: But if their consciences are, notwithstanding this, awakened under the word, or, by some providences which God often makes use of for that end; then there are methods of another kind, which Satan uses, to prevent convictions from making any deep or lasting impression on them. As,

[1.] By endeavouring to make the soul easy, from the consideration of the universal depravity of human nature; and accordingly he insinuates, that all have reason to accuse themselves of sins that would tend to their disquietude, if they made so narrow a search into their hearts as these do, or had such formidable thoughts of the consequences thereof as they have. Here he produces many examples of those who have been quiet and easy in their own minds, though they had as much ground to perplex and torment themselves with such-like melancholy thoughts as they have; yet they go on in a course of sin, without any checks of conscience, and, as Job speaks, spend their days in wealth, or, as it is in the margin, in mirth, and in a moment go down to the grave, Job vii. 22. being resolved to give way to nothing that shall disturb their peace, or render their lives uncomfortable.

[2.] If this stratagem will not take effect, inasmuch as they are sensible, that while they remain in an unconverted state, they can have no solid foundation for peace, then he endeavours to persuade them, that the work of conversion is over, and that conviction of sin, though destitute of faith, is true repentance, or that a partial reformation, and abstaining from some gross and scandalous sins, or engaging in the external duties of religion, especially with some degree of raised affections therein, is a sufficient ground for them to conclude, that they are in a state of grace; and if they resolve to go on in this way, he puts them upon depending and relying on their own righteousness, and expecting to be justified thereby, without seeing a necessity of laying hold on what Christ has done and suffered, in order to the removing the guilt of sin; and, so long as they continue in this way, they shall meet with no disturbance from Satan, this not being the method which God has prescribed for our attaining justification, or that peace which flows from it.

[3.] He puts them upon making vows and resolutions in their own strength, that they will perform several religious duties with the greatest exactness, and abstain from those sins which he is sensible they will commit, if not prevented by the grace of God, that so, by too great confidence in their own strength, they may provoke him to leave them to themselves; and, as the consequence thereof, they soon break their resolutions, and bring themselves under greater perplexities than they were in before: And, then to make them easy, he endeavours to persuade them, that God does not require them to lead so strict a life as they seemed determined to do, but has allowed them some innocent liberties, as he calls them, in giving way to those sins which their condition in life renders necessary; and, as he had before tempted them to rely on their own strength, now he tempts them to carnal security, and a slothful, stupid frame of spirit, whereby they will be rendered more receptive of those temptations he has to offer, to turn them aside from that strictness in religion, which they before resolved to maintain.

[4.] Satan dazzles their eyes with the glittering vanities of this world, that he might divert their minds from serious thoughts about, or any concern for a better; and if their secular callings are attended with some incumbrances, through the multiplicity of business, or the constant care they are obliged to take to live in the world; then he alleges the inconsistency hereof, with their giving way to those convictions of sin which will be an hindrance to the necessary business of life. Thus concerning the method which Satan uses to prevent conviction of sin, or to hinder the efficacy thereof: But inasmuch as this does not always take effect; especially when convictions make a deep impression upon us. We proceed to consider,

3. Those methods that are used by Satan, to hinder persons from closing with Christ, and believing in him. And this he does,

1st, By endeavouring to keep them in ignorance of the great doctrines of the gospel; and, as the consequence thereof, turning them aside to embrace those errors, which are inconsistent with faith in Christ; and in order thereto, he suggests, that it does not belong to them, to press after the knowledge of the sense of scripture, but to persons of learning, or those who are called to preach or defend the truth; and that it is enough for them to have some general notions of the doctrines of religion, whereby they may be induced to practise those moral virtues which their station in life engages them to, and to leave the more abstruse parts thereof, to those whose inclination leads them thereunto.

Moreover, he improves the different sentiments of men about the doctrines of the gospel, to answer this end, and infers from thence, that since one asserts one thing for truth, and another the contrary, that therefore there is nothing certain in religion; so that they are safest who keep clear of all these controverted matters; and among them he includes the doctrine of justification by faith in Christ. This method of temptation leads men to scepticism, and, if complied with, is inconsistent with faith in Christ; and the consequence hereof is, their imbibing those doctrines that tend to sap the very foundation of revealed religion. And if they pretend to adhere to any scheme of doctrine, it is generally such an one, as has a tendency to strike at the divinity and glory of Christ, the necessity of his satisfaction, or of our justification, by his imputed righteousness, or denying the divinity of the Holy Ghost, and the need we have of his powerful operations in the work of regeneration, conversion, and sanctification. These are the doctrines on which our faith is built; therefore, to deny them, is not only inconsistent with our closing with Christ, as being the result of the alienation of our minds from God; but it is agreeable to the working of Satan in the children of disobedience, whereby he answers his character, as a deceiver, as well as a tempter.

2dly, Satan endeavours to hinder men from believing in Christ, by persuading them to hope for salvation from the mercy of God, without any regard to the display of this attribute in Christ, as our Mediator, or faith in him, without which we have no ground to conclude, that we shall obtain mercy from him: Or, since faith is necessary to salvation, he persuades them to take up with such a kind of faith as consists only in a general assent to some things contained in scripture, without the exercise of other graces that are inseparably connected with, and flow from it; and if they have no other notion of saving faith than this, it is no wonder that Satan, by his false reasoning, carries on the temptation yet farther, and persuades them, that this is in their own power, and that it is an easy matter to believe, which is a certain indication that they are destitute of saving faith. Thus we have considered Satan as endeavouring to strengthen the habits of sin, hinder the work of conviction, or prevent its taking effect; and using methods to keep those who are under convictions, from closing with Christ by faith. We now proceed to consider,

4. His injecting atheistical and blasphemous thoughts into the minds of men, and using his utmost endeavours to despair.

(1.) He sometimes injects atheistical and blasphemous thoughts into the minds of men. His nature inclines him to hate and oppose God; and his malice breaks forth in tempting men to blaspheme his perfections: Thus some are represented as opening their mouths in blasphemy against God, to blaspheme his name and his tabernacle, and them that dwell in heaven, Rev. xiii. 6. which they do by the instigation of Satan: However, there is a vast difference between those blasphemous thoughts, which are injected into the minds of wicked men, and those which are oftentimes complained of by the believer. In the former, the Devil enstamps his own image upon them, and they are like a spark falling into combustible matter, which immediately sets it on fire: The latter is like a flash of fire that lights upon water, without doing any execution. We read of some who are entirely under his dominion, who blaspheme the God of heaven, because of their pains and their sores, and repented not of their deeds, chap. xvi. 11. But there are others into whom he injects such-like thoughts, which are a grief and burden to them. Some are tempted to deny the being or providence of God; and others to have unworthy and injurious thoughts of the divine perfections; which cannot be reckoned any other than blasphemy, and, so far as they proceed from, us, bring with them a very great degree of guilt. That believers themselves have been sometimes guilty hereof, appears from what the Psalmist utters in words, when he says, Is his mercy clean gone for ever? Hath God forgotten to be gracious, Psal. lxxvii. 8, 9. And, indeed, it is no uncommon thing for believers to complain of their having such injurious and unworthy thoughts of the divine perfections, that they dare not utter in words; which fills them with the greatest uneasiness; Therefore it is necessary for us to enquire, when these blasphemous suggestions take their rise from ourselves, and when from Satan?

It is certain, that sometimes they proceed from ourselves: Thus our Saviour says, Out of the heart proceed blasphemies that defile a man, Matt. xv. 19. and we have reason to charge ourselves therewith, when they arise from, or are accompanied with other presumptuous sins; or when we do not strive against, but rather give way to them, and other suggestions of Satan, which tends to God’s dishonour, grieves the Holy Spirit, and defiles our own consciences.

But, on the other hand, we may humbly hope and trust, that they are rather to be charged on Satan than ourselves, when they are the result of some bodily distemper, as in those that are under the prevailing power of melancholy, in whom it may be observed, that when by the use of natural means, the distemper is abated, and the constitution mended, these blasphemous suggestions cease. Moreover, when our souls tremble at the temptation, and oppose it with the utmost abhorrence, as our Saviour did, when the Devil tempted him to fall down and worship him; to whom he immediately replies, Get thee hence, Satan, chap. iv. 9, 10. Again, when we confess, and can appeal to the heart-searching God, that we are so far from having any inclination to comply with the suggestion, that nothing is more grievous to us, than to be assaulted with it: and especially when we take occasion from hence, to exercise that reverential fear of the divine Majesty, that is opposite thereunto.

(2.) As Satan gives disturbance by blasphemous suggestions, so he uses endeavours to drive persons to despair. We observed, under a foregoing head, that so long as he can persuade any one to take up with a false peace, and fancy himself secure though going on in a course of rebellion against God, he gives him but little uneasiness, endeavouring rather to increase his stupidity, than awaken his fears. Before this, he attempted to bring ruin upon him, by suggesting those temptations that led to presumption, and pretended to him, that all things were well, when the ground was sinking under him, and his hope built on a sandy foundation: But, when the frame of his spirit is somewhat altered, and he is brought to a sense of his miserable condition; so that none of those stupifying medicines that have been used, will heal the wound; then Satan endeavours to persuade him, that his condition is hopeless, or that there is no help for him in God. This temptation believers, as well as the unregenerate, are sometimes liable to; of which, we have many instances in scripture, besides those that are matter of daily experience. But it may be observed, that there is this difference between the one and the other, in that we scarce ever read of a believer’s despair; but we have, at the same time, something added, which either argues his faith in God, or, that there was a mixture of hope, which was like a beam of light shining in darkness: Thus the Psalmist, in Psal. lxxxviii. expresses himself like one in the depths of despair; yet it may be observed, that he addresses himself to God, in ver. 1. as the Lord God of his salvation. And when the church is represented in Lam. iii. 18. as saying, My hope is perished from the Lord; it is considered afterwards as encouraging itself in him, as in ver. 24. The Lord is my portion, saith my soul, therefore will I hope in him; and, in ver. 31. For the Lord will not cast off for ever. But when unbelievers are tempted to despair, it is attended with an obstinate resolution to go on in a course of sin, and a total withdrawing themselves from the ordinances, or instituted means of grace. Thus when Cain complains that his punishment was greater than he could bear; it is said concerning him, that he went out from the presence of the Lord, Gen. iv. 13, 16. In this case despair, especially if it does not proceed from a bodily distemper, as it sometimes does, is a sad mark of a person’s being under the dominion of Satan, who was before a tempter, but now proves a tormentor to him.

Here we may take occasion to consider how Satan proceeds against men in tempting them to despair.

1st. He takes the fittest opportunity, when we are most like to be overcome by his temptation; he observes our constitution when most addicted to melancholy, and therefore more easily led to despair: He also takes notice of some circumstances of providence that we are brought under, which are more than ordinarily afflictive, and tend to deject and render us more receptive of this temptation, in which he endeavours to add weight to our burden, and depress our spirits under it: He also lays hold on those times, more especially when we are under divine desertion; and, as the consequence hereof, our faith is weak, and very much indisposed to seek help from God. Moreover, he often takes occasion, from some great fall and miscarriage which we have been guilty of, whereby we have grieved the Holy Spirit, and wounded our own consciences, to aggravate our crime, so far that from hence we may conclude our state to be altogether hopeless.

2dly, He endeavours to stop all the springs of comfort, that might fortify us against, or afford us any relief under this temptation; and accordingly he turns our thoughts from the promises of the covenant of grace, and persuades the soul to conclude that they are not made to himself; therefore he ought not to apply them to himself for his comfort; and to determine peremptorily against himself, that he is not elected to salvation; not from any marks of reprobation that he finds in himself, but by entering into God’s secret counsels, and pretending to search the records of heaven, which he has no warrant to look into, (in which respect despair contains in it a mixture of sinful presumption,) and, at the same time, he has a secret aversion to converse with those who are able to speak a word in season to him; and if any endeavours are used to convince him that the mercy of God is infinite, his thoughts are not as our thoughts, and that the merit of Christ extends itself to the chief of sinners, it is all to no purpose, for his general reply, to this and all other arguments of the like nature, is that this belongs not to him, or his iniquities have excluded him from the divine favour.

3dly, Satan endeavours to hinder a soul at this time, from waiting on God in ordinances. As for the Lord’s supper, he not only dissuades him from attending on it, but endeavours to insinuate, that, in partaking of it in times past, he has eat and drunk his own damnation, giving a perverse sense of that scripture, 1 Cor. xi. 29. which, as appears from the context, is not to be applied to weak believers, but to such as engage in this ordinance, in a profane and irreverent manner, as though it were not a divine institution, and without any desire of obtaining spiritual mercies from God therein; and the word which we render damnation, ought to be rendered judgment, denoting that they expose themselves to temporal, as well as spiritual judgments in this world for this wickedness; not that they are from hence to conclude, that their eternal damnation will unavoidably ensue hereupon: And therefore the design of this scripture, is to lead to repentance, and not to despair. As for the word preached, he concludes, that every thing which is delivered therein, contains an indictment against him, and there he cannot endure to hear it: And, as for prayer, Satan discourages him from it, by pretending that he is not in a right frame for the performance of this duty, and by giving a false sense of such scriptures as these, in Prov. xxviii. 9. He that turneth away his ear from hearing the law, even his prayer shall be abomination; and, in chap. xxi. 27. The sacrifice of the wicked is abomination; the meaning of which is, not that the duty itself is sinful because performed by sinners, or that God hates them the more for praying, but that he hates the hypocrisy, formality, and other sins committed by them, when engaged in this duty; so that they should rather strive and pray against this unbecoming frame of spirit, than lay aside the duty itself, as they are tempted to do.

4thly, Satan also makes use of false reasoning, by which he endeavours to answer this end; as,

[1.] He puts them upon concluding, that because they have no grace, therefore they never shall have it; which method of reasoning, if it were just, must be applied to all unregenerate sinners; and then we must conclude, that the whole work of conversion in this world, is at an end; which, blessed be God, it is not.

[2.] He farther argues, that because they have lived a great while in a course of sin, and their hearts are very much hardened thereby; therefore they cannot be broken, or their wound is incurable, and there are no healing medicines; which is to set limits to the almighty power and grace of God.

[3.] Satan farther induces them to conclude, that there is something uncommon in their case, that they are greater sinners than ever obtained mercy, which is more than it is possible for them to know; however, they are tempted to apply this presumptuous and discouraging suggestion to themselves to heighten their despair, and hinder the force of any argument that may be brought to the contrary.

[4.] The most common argument which Satan uses to induce persons to despair, is, that they have sinned against light, and the convictions of their own consciences, grieved and quenched the Spirit of God; and therefore they are inclined to think that they have committed the unpardonable sin. This is often alleged by persons against themselves, though, at the same time, they know not what that sin is, and regard not any thing that is said to convince them, that they have committed it; and, indeed, their very fears that they have, and the desires they express that it were otherwise with them, are an undeniable argument that they are mistaken in the judgment which they pass on themselves, by adhering to Satan’s suggestions, leading them to despair[126]. Thus we have given some account of the great variety of temptations which we are exposed to from the world, the flesh and the Devil. We are now to consider,

Secondly, How we are to pray, that we may not be led into temptation; or, if we are, by what means we may be delivered from the evil consequences that will arise from our compliance therewith. An hour of temptation is not only afflictive, but dangerous, by reason of the united assaults of those enemies that we have to deal with. The world continually presents objects that are agreeable to corrupt nature; and Satan is unwearied in his endeavours, to turn us aside from God thereby, that he may have us in his own power, and drive us from one degree of impiety to another: Therefore, though it is not impossible to be tempted without sin, yet it is exceeding difficult; and therefore, as we are to take heed, that we do not go in the way of temptation; so we are to address ourselves to God, that he would keep us from it, if it be his will.

We are not, indeed, absolutely to pray against it, as we are to pray against sin, which it is not possible for us to commit, without contracting guilt; whereas we may be tempted to sin, and yet come off conquerors over it: But, since the enterprize itself is hazardous, the conflict difficult, and the event, with respect to us, uncertain, we should rather desire, that, if God has not some gracious ends to answer thereby, which are, at present, unknown to us, he would be pleased to prevent it. The case is the same as though we were apprehensive of an infectious distemper raging amongst us, which we are to pray against; though God could, by his power, preserve us, in particular, from the ill consequences thereof; or, if we were informed, that an enemy laid wait secretly for our lives, it is possible for God to deliver us out of his hand; yet if the matter were referred to our own choice, we would rather desire that he may not be suffered to assault us. Thus we are to pray, that God would keep us from temptation; though we are not, at the same time, to question his power, or distrust his providence, as though he could not carry us safely through it; which we are to hope that he will do, if he suffers us to be tempted. Neither are we to suppose, that we can be altogether free from those temptations that arise from the imperfection of this present state, in which we must expect to be subject to the perpetual lustings of the flesh against the spirit: Therefore we are principally to direct our prayers to God, that he would keep us from falling by the temptation, or else, that he would recover us, when fallen, prevent the evils, that would otherwise ensue, and over-rule our sinful compliance therewith, to his own glory, and our future advantage.

1. We are to pray, that he would keep us from falling by the temptation, that it may be like a wave dashing against a rock, which remains unmoved thereby, or like a dart shot against a breast-plate of steel, which only blunts the point thereof, and returns it back without doing any execution. Now God prevents our failing by temptation, either by his restraining or renewing grace: The former of these is common to the regenerate and the unregenerate; and where there is nothing more than this, it chiefly consists in some alteration made in the natural temper, or present inclinations of men, whereby sin, though it remains unmortified, is, nevertheless abstained from, like a river that is kept from overflowing a country, not by ceasing to be fluid in its own nature, but by being contained within its proper banks. These restraints, in some, proceed from that change which providence makes in their outward condition or circumstances in the world; so that those temptations, which, before this, they were so ready to comply with, are either discontinued, or offered without success; as when a person is bowed down with some affliction, that it gives a different turn to his passions, whereby, as Job speaks, the heart is made soft, Job xxiii. 16. in a natural way, by those troubles that tend to depress the spirits. Sometimes he is unexpectedly surprized with a fit of sickness, which gives him a near view of death and another world, and then the violence of the temptation, for the present, ceases, or at least, he is deterred from complying with it; and it may be, his spirits are decayed, his constitution weakened, and his natural vigour abated hereby, so that he has no inclination to commit some sins which he was formerly addicted to. Others want leisure to pursue those lusts which they are habitually prone to, being engaged in a hurry of business, or conflicting with many difficulties for the subsisting of themselves and families: These are not exposed to those temptations that often attend a slothful and indolent way of living: Or it may be, they are separated from their former associates, who have been partners with them in sin, and tempters to it. And sometimes there is a sudden thought injected into their minds, which fills them with an inward fear and dread of the consequence of committing those sins which are more gross and notorious. This is the result of an awakened conscience; whereby persons are kept from the commission of many sins, by the restraints of common providence, though they are, notwithstanding, in a state of unregeneracy, and sin in general remains unmortified.

But, on the other hand, the believer is preserved from it by the power of sanctifying grace, whereby an habitual inclination is wrought in him, to detest the sin that he is tempted to; and the Spirit of God, by his immediate interposure, internally disposes him to exercise the contrary graces; which proceed from a principle of filial fear and love to God, together with a sense of gratitude for all the benefits that he has received from him; so that in repelling a temptation, he says, with Joseph, How can I do this great wickedness, and sin against God, Gen. xxxix. 9.

2. We are also to pray, that God would prevent those evil consequences, which very often attend such-like temptations; that our hearts may not be hardened through the deceitfulness of sin, that we may not willingly yield ourselves bond-slaves to Satan, or take pleasure in those sins which we have been tempted to commit: and that we may not be exposed hereby to divine desertion, how much soever we have deserved it.

3. We are likewise to pray, that God would recover, or bring us out of the pit, into which we are fallen, that hereby Satan may not take occasion, after he has overcome, to insult us, that we may not be given to a perpetual backsliding; but that our souls may be restored, and we led in the paths of righteousness for his name’s sake, Psal. xxiii. 3.

4. If we have fallen by a temptation we are farther to pray, that God would over-rule it to his own glory, and our spiritual advantage. Though there be nothing good in sin, yet God can bring good out of it; and this he does when he humbles the soul for it, and makes him afraid of going near the brink of the pit, into which he fell, inclines him to be more watchful, that, by indulging some sins, he may not lay himself open to those temptations that would lead him to the commission of many others. This will also induce him to depend on Christ by faith, as being sensible of his inability to resist the least temptation without him. And it will excite in him the greatest thankfulness to God, who has found a way for his escape out of the snare wherein he was entangled, by which means he will receive abundant advantage, and God will be greatly glorified.

Thus we have considered God’s people as exposed to various temptations, and how they are to direct their prayers to him, agreeably thereunto, pursuant to what our Saviour has taught us in this petition; which, that we may farther enlarge upon in our meditations, we may express ourselves to God in prayer to this purpose; “We draw nigh to thee, O our God and Father, as those who are exposed to many difficulties, by reason of the snares and temptations that attend us. We find it hard to pass through the world without being allured and drawn aside from thee, by the vanities thereof, or discouraged and made uneasy by those afflictions which are inseparable from this present state: But that which gives us the greatest ground of distress and trouble, and makes us an easy prey to our spiritual enemies, is, the deceitfulness and treachery of our own hearts, whereby we are prone to yield ourselves the servants of sin and Satan. Every age and condition of life has been filled with temptations, which we have been very often overcome by. We therefore implore the powerful aids of thy grace, that we may be kept in the hour of temptation. Enable us to overcome the world, to mortify and subdue our corrupt inclinations, and to stand against all the wiles and fiery darts of the Devil. Let us not be tempted to presume of being happy without holiness, or enjoying the benefits that are purchased by Christ, without faith in him. May we also be freed from all unbecoming thoughts of thy divine perfections, and not give way to any temptations that may lead us to despair of thy mercy, which thou art pleased to extend to the chief of sinners. We farther beg, though with submission to thy will, that we may be kept from the temptations of our grand adversary, because we are sensible of our own weakness and inability to resist him; nevertheless, we are confident that we can do all things by thine assistance: Therefore, if thou sufferest us to be tempted, appear in our behalf at that time, that we may be made more than conquerors; and when we fall by temptation, let us not be utterly cast down, but upheld with thine hand, and let thy strength be made perfect in our weakness; and, in the end, bring us safely to that happy state, where there is neither sin nor temptation; when we shall be delivered from all the evils of this present state, that thou mayest have the glory, and we may praise thee throughout the ages of eternity.”

Footnote 123:

In our day and country there are some worthy men, who without fear, or scruple, affirm, that God is the author, and cause of sin; which words they soften to avoid the blasphemy, which they contain. We have in a note, I. vol. p. 530, given the sentiments of the late Dr. Williams, on the origination of sin. Being a proficient in the study of the human mind, he has philosophized a little on, but not essentially differed from the representation of the subject, as it is found in the writings of sound protestant divines. As some American writers advocate with considerable address, such divine causality, and publicly affirm it to have been taught by Luther, Calvin, &c. and to have found its place in our standards in the words—“foreordained whatsoever comes to pass;” it is proper to resort to the ipsissima verba of some of the European protestant theologians, as a test of such allegations.

The Westminster divines, no doubt, entertained the same views of sin, which will be found in the following extracts. In their definition of sin, they not obscurely shew, that they did consider it not more a transgression of, than a want of conformity unto, the law. The former is the translation of ανομια in I. John iii. 4. which is rather privatio, defectus, or declinatio than transgressio legis. Also the Greek word αμαρτια, and the Hebrew חטא signify non consecutio scopi. If they viewed sin as a qualitas adventitia, a quiddam non positivum, a simplex privatio, a quiddam actioni inhærens, they could not have viewed it the proper subject of a decree or purpose, but only as foreseen and permitted.

The following quotations are given in the authors’ own words, for the satisfaction of those who may not possess the works from which they are taken.

“Natura peccato corrupta est...—Aversio quædam voluntatis secuta est, ut homo nihil eorum velit aut faciat, quæ Deus vult et præcipit. Item quod nescimus, quid Deus, quid gratia, quid justitia, denique quid ipsum peccatum sit. Hi sunt profecto horribiles DEFECTUS, quos, qui non intelligunt; nec vident, talpa cœciores sunt.” Mart. Lutheri Loc. Com. p. 23.

“Hæc Regula certa et vera est; Deum esse natura bonum, ideo nihil a Deo proficisci, nisi quod bonum est, mors autem est mala, peccatum etiam est malum, &c. Non igitur a Deo proficiscuntur mala hæc, &c. Peccati porro quæ causa sit, si roges, sacræ literæ ostendunt, id ex Sathana esse, cui contra verbum Dei assenserunt nostri parentes, a Deo inobedientes facti, incurrerunt in horribiles pænas. Nam per peccatum illud non solum corpora nostra sic infirmata sunt, ut ex immortalibus mortalia fierent, sed etiam mens depravata est. Amisit enim homo veram Dei notitiam, et voluntas quoque tum admodum est depravata, ut nihil quam malum appetat.” Mart. Lutheri Loci Com. p. 22.

“Eant nunc qui Deum suis vitiis inscribere audent, quia dicimus naturaliter vitiosos esse homines. Opus Dei perperam in sua pollutione scrutantur, quod in integra adhuc et incorrupta Adæ natura requirere debuerant. A carnis ergo nostræ culpa, non a Deo nostra perditio est, quando non alia ratione periimus, nisi quia degeneravimus a prima nostra conditione.”—“Dicimus ergo naturali hominem vitiositate corruptum, sed quæ a natura non fluxerit. A natura fluxisse negamus, ut significemus adventitiam magis esse qualitatem quæ homini acciderit, quam substantialem proprietatem quæ ab initio indita fuerit. Vocamus tamen naturalem, nequis ab unoquoque prava consuetudine comparari putet, quum hæreditario jure universos comprehensos teneat.” Calvini Institut. lib. II. cap. 1. sect. 10, 11.

“Sed cum nihil contingat in mundo, aut contingere possit sine justissima et sapientissima Dei providentia, annon, peccati author et causa dici potest? Absit, quippe qui illud odit, vetat, & punit, ut quod cum summâ ipsius bonitate pugnet.” Bucani Theolog. p. 165.

“Deus non infundit malitiam in volentates malorum, sicut infundit bonitatem in corda piorum, nec impellit aut allicit voluntates ad peccandum; sed tantum malas voluntates, seu peccantes, quales invenit ex corruptione quæ sequuta est aversionem diabolorum et hominum a Deo, movet, ciet, flectit, inclinat, dirigit, sapienter, juste, potenter, ubi, quando, quomodo, et quousque vult, sive mediate, sive immediate, ad objecta vel persequenda, vel fugienda, ut impleant (quibus tale nihil propositum est) quod manus et consilium Domini decrevit. Bucani Theol. p. 153.

“Estne peccatum originis Substantia an accidens?—Non est substantia; esset enim anima vel corpus. Jam vero corpus et anima quoad substantiam, sunt bonæ Dei creaturæ, quæ etiamnum creantur a Deo. Ergo non sunt peccatum. Nec substantialis est proprietas, aut aliquid substantiale in homine: sed est adventitia qualitas, quæ tamen naturalis dicitur, non quod à natura fluxerit (quatenus creata est) sed quia hæreditario jure ut dicitur, suos comprehensos tenet, et in ipsa hominis natura, viribus, et facultatibus naturalibus inhæret, et ipsi homini innata est.”

Bucani Theol. p. 174.

“Estne peccatum aliquid Positivum an Privativum?—Peccatum non est positivum, id est, quiddam subsistens a Deo conditum, nec est simpliciter et pura privatio, sicut mors est privatio vitæ, aut tenebræ sunt privatio lucis; sed est defectus seu destructio rei positivæ, videlicit operis et ordinis divini in subjecto, quod culpam sustinet suæ depravationis, aversionis a Deo, ut ruina in domo, cœcitas et amissio visus in oculis.” Bucani Theol. p. 167.

“Permissio est gubernatio Dei, quâ homines vel diabolos, ad peccandum pronos, a peccato non retrahit, sed gratiæ suæ auxilio negato vel subtracto, in peccata ruere sinit, ita tamen ut ipsorum impetum ad judiciorum suorum executionem flectat, et quæ pessimo ab ipsis concilio suscipiuntur, in fines optimos dirigat.”

EXPLICATIO.

1. Deus in permissione mali culpœ seu peccati, non est otiosus spectator, sed potens, justus, et sapiens judex: Itaque.

(1.) Efficax gratiæ suæ auxilium, sine quo non possunt non peccare in peccatis mortui homines, negat vel subtrahit.

(2.) Homines vel diabolos ad peccandum natura et consuetudine pronos, sæpissimè a peccatis non retrahit, quos tamen facillimè posset retrahere: sed in peccata ruere sinit.

(3.) Peccatum animis ipsorum susceptum, seu peccandi impetum ita moderatur, ut non in quævis objecta eum ferri patiatur, sed flectat et dirigat ad ejus modi objecta, vel homines, quos punire, castigare, vel explorare vult.

(4.) Quæ ab impiis hominibus, vel diabolis, malo fine, perpetrantur, in fines optimos dirigit.

EXEMPLI GRATIA.

Si viator aliquis a latrone in via occidatur, homicidium permississe Deus dicitur:

(1.) Quia efficax gratiæ suæ auxilium ei subtraxit vel negavit, sine quo infallibiliter homicidium erat perpetraturus.

(2.) Quia animum latronis, naturâ vel consuetudine ad homicidia pronum, ab homicidio non retraxit; quem tamen facillimè potuisset retrahere: sed in hoc facinus ipsum ruere permisit.

(3.) Quia concilium homicidii perpetrandi, ipsumque latronis impetum ita rexit et flexit, ut non quemvis promiscue hominem voluerit aut potuerit interficere: sed hunc potius, quam alium interfecerit; Unde furori latronis hunc potius viatorem, quam alium hominem objecit: justo quodam judicio: cujus ratio plerumque homines latet.

(4.) Quia, quod malo fine a latrone est perpetratum; forte ad pecuniam acquirendam, quam nequiter dilapidaret, in finem bonam direxit: quia est pœna vel ipsius latronis, vel ejus, qui a latrone est occisus: vel alius etiam finis nobis ignotus.

II. Sunt igitur in peccatis hominum, circa quæ divina occupatur permissio, quatuor imprimis observanda et distinquenda:

(1.) Actio per se, quatenus est actio.

(2.) Vitium actioni inhærens.

(3.) Directio organi mali et actionis vitiosæ in objectum certum.

(4.) Finis directionis, e quo accidit peccato judicii divini ratio; ut per hominum peccata Deus exequatur justa sua judicia: Primum, tertium, et quartum a Deo est, Deumque authorem habet. Est enim omnis actio, quatenus est actio, bona: directio actionis et ipsa bona: denique finis directionis optimus, nempe divini judicii executio. Secundum, in quo peccati consistit ratio, non a Deo, sed a solo est homine: adeoque solus homo peccati, quatenus est peccatum author est. Wendel. Theol. p. 179.

“Hinc firmiter concludimus, cum permissione Dei concurrere quoque efficacem Dei actionem et directionem vitiosi instrumenti in objectum certum, adversus quod judicium suum exercere Deo visum.”

“Orthodoxi nominis osor et insignis caluminator Graverus ad art. 19. Confess. Aug. p. 112, et sequentibus, portentosum dogma, de Deo peccati authore, Ecclesiis nostris non tantum calumniose impingit, sed et 15 argumenta nostris affingit quibus thesin hanc suam: Deus est peccati, quatenus peccatum est, author: probet: imprimis autem ad infame hoc et blasphemum dogma probandum affirmat, a nostris adduci scripturæ loca, quæ modo allegata sunt. Nos vero ut tam effrontibus calumniatoribus; ita omnibus, qui blasphemum istud dogma vel probant; vel profitentur, et defendunt, anathema dicimus, et innocentiæ nostræ vindicem mundi judicem, jamjam ad judicium se accingentem, imploramus.” Wendel. Theol. p. 183.

Footnote 124:

See Quest. LXXVII.

Footnote 125:

See Vol. II. page 94.

Footnote 126:

See a particular account what this sin is; and when a person may certainly conclude that he has not committed it, ante page 318 to 320.

Quest. CXCVI.

QUEST. CXCVI. What doth the conclusion of the Lord’s prayer teach us?

ANSW. The conclusion of the Lord’s prayer, [which is, For thine is the kingdom, the power, and the glory for ever, Amen] teacheth us to enforce our petitions with arguments, which are to be taken, not from any worthiness in ourselves, or in any other creature, but from God; and with our prayers, to join praises, ascribing to God alone eternal sovereignty, omnipotency, and glorious excellency; in regard whereof, as he is able and willing to help us, so we, by faith, are emboldened to plead with him that he would, and quietly to rely upon him that he will fulfil our requests, and to testify this our desire, and assurance, we say, Amen.

As we are taught to begin our prayers with those expressions of reverence, becoming the Majesty of God, when we draw nigh to him; so we are to conclude them with a doxology, or an ascription of that glory which is due to his name; whereby praise is joined with prayer, and we encouraged to hope, that he will hear and answer our petitions.

In the conclusion of the Lord’s prayer, we are directed to ascribe to God the kingdom, the power, and the glory for ever; and to sum up all with that comprehensive word, Amen. This may be considered in two respects,

1. As we hereby express the due regard we have to the divine perfections: And,

2. As we improve or make use of them as so many arguments or pleas in prayer.

1. We shall consider this doxology as containing the sense we have of the divine perfections. Accordingly,

(1.) We say, Thine is the kingdom; whereby his sovereignty and universal dominion over all creatures, is acknowledged as he has a right to every thing that he gave being to: And, as this is more especially a branch of his relative glory, since the idea of a king connotes subjects, over whom his dominion is exercised; so it supposes in us an humble expression of subjection to him, and dependence on him for all things that we enjoy or hope for. We also consider him as having a right to make use of all creatures at his pleasure; inasmuch as the earth is his, and the fulness thereof: And, as we are intelligent creatures, we profess our obligation to yield obedience to his revealed will, and are afraid of incurring his displeasure by rebelling against him, with whom is terrible Majesty: And when we take a view of him; as seated on a throne of grace, and his government as extended to his church, upon which account he is adored as king of saints, Rev. xv. 3. we hope for his safe protection and for all the blessings which he bestows on those whom he governs in a way subservient to their everlasting salvation.

(2.) We adore him as a God of infinite power, Thine is the power. Dominion without power will not be sufficient to maintain its rights; therefore, since God is described as having the kingdom belonging to him, or being the governor among the nations; his attribute of power ought next to be considered, whereby he can, without the least difficulty, secure the welfare and happiness of his subjects, and bring to nought the designs of his enemies; or, as it is elegantly expressed, look on every one that is proud, and bring him low, and tread down the wicked in their place, hide them in the dust together, and bind their faces in secret, Job xl. 12, 13.

(3.) It is farther added, Thine is the glory. This may be taken in two senses; either as including in it all his perfections, whereby he is rendered glorious in the eyes of angels and men; so that there is nothing that we esteem beautiful or excellent in the whole system of created beings, but what is deformed, and, as it were, vanishes and sinks into nothing, when compared with him: Or else, the meaning of the expression is, that all the praise and honour that arises from every thing that is done in the world, which appears great and excellent, or has a tendency to raise our esteem and admiration, is to be ascribed to him; whereby we disclaim the least shadow or appearance of divine honour, which we are ready, upon all occasions to acknowledge to be due to him alone: Thus we adore him as having all divine perfections, when we say, Thine is the kingdom, the power, and the glory.

And it is farther added, that they belong to him for ever and ever; whereby it is intimated, that whatever changes there may be in the nature or condition of created beings, he is unchangeably the same, and therefore will remain glorious in himself, and be for ever admired and adored by all his saints, whose happiness depends upon it.

2. We shall consider these divine perfections, as they afford us so many arguments, or pleas, in prayer, from whence we take encouragement to expect a gracious answer from him, as appears from that illative particle, FOR, which is prefixed to this doxology. Therefore we may consider it as subjoined to the foregoing petitions, as the strongest motive to induce us to hope, that the blessings we pray for, shall be granted us; accordingly we disclaim all worthiness in ourselves, and desire that our name or righteousness should not be mentioned; but that the whole revenue of glory may redound to God, as all our expectation is from him. We might here apply the several arguments or pleas contained herein, to every one of the foregoing petitions; which would tend very much to enforce them, and afford matter for our farther enlargement in prayer: But I shall rather chuse to reduce the subject-matter thereof to the two general heads, under which they are contained; and accordingly to shew how we may make use of those arguments that are taken from the kingdom, power, and glory, belonging to God, for ever and ever, in our praying for those things that concern his glory, agreeably to what we are directed to ask for in the three first petitions; or our temporal or spiritual advantage, as in the three last.

(1.) As to what respects the glory of God in the world, viz. that his name may be hallowed, his kingdom advanced, and his will be done: Therein we pray, that, as he is a great King, the blessed and only Potentate, the Governor of the world and the church, he would sanctify his glorious name; that his interest may be maintained, and prevail against every thing that opposes it, that he would take to himself his great power and reign; and, since the success of the gospel, and the advancement of his kingdom of grace, is a work surpassing finite power, and there are many endeavours used to weaken and overthrow it; we trust, we hope, we plead with him, for the glory of his name, that he would give a check to, and defeat the designs of his and our enemies, that the enlargement of his kingdom may not be obstructed, nor his subjects disheartened, whilst Satan’s kingdom, that is set in opposition to it, makes such sensible advances, and prevails so much against it.

And, that his name may be sanctified by his people, and his kingdom advanced in this lower world, we farther pray, that his subjects may be inclined to obey, and submit to his will in all things; or, that it may be done on earth as it is in heaven: Therefore, when we ascribe the kingdom, power, and glory to him, we do, in effect, say, “Lord, what would become of this wretched world, if it were not under thy gracious government, which is its glory and defence? Thou sittest on the throne of thy holiness, which thou hast established of old: Therefore, we are encouraged to hope, that thou wilt not forsake thy people, who are called by thy name, nor suffer thine interest to be trampled on, nor thy name profaned by those who say, Who is the Lord, that we should obey him? Thine arm is not shortened, that thou canst not save, since thine is the power; and therefore nothing is too hard for thee. Thou hast given us ground to expect, that thou wilt shew thy people marvellous things; and thou hast promised, that all nations shall bow down before thee and serve thee; and that the kingdoms of this world shall become the kingdoms of Christ: This thou canst easily accomplish by thine almighty power, though it be too hard for man.—Thou art never at a loss for instruments to fulfil thy pleasure; for all things are in thy hand: Neither, indeed, dost thou need them; for, by thy powerful word, thou canst cause light to shine out of darkness, and revive thy work in the midst of the years, that thy people may rejoice and be glad in thy salvation. Take the work, therefore, into thine own hand, and, thereby, give us occasion to admire and ascribe to thee the glory that is due to thy name.”

(2.) We are to consider, how we may plead for temporal or spiritual blessings, as making use of this argument, that the kingdom, power, and glory, belong to God; accordingly, we pray, that he would give us that portion of the good things of life, that he sees necessary for us, and that we may enjoy his blessing with it, in order to our being prepared for a better, q. d. “Give us daily bread; for the earth is thine, and the fulness thereof: Thou hast subdued us to thyself, and hast told us, that thou wilt surely do us good, and bring us, at last, to thy heavenly kingdom: Therefore we humbly wait upon thee, that we may not be suffered to faint by the way, or be destitute of those blessings that are needful for us in our present condition. Thou art able to supply all our wants: We have hitherto been upheld by thy power, and thou hast sometimes done great things for us, that we looked not for, and hast been our refuge and strength, a very present help in every time of trouble. Thou hast granted us life and favour, and thy visitations have preserved our spirits; what thou hast given us we have gathered; thou hast opened thy hand, and filled us with good. And, as the treasures of thy bounty are not exhausted, nor thy power diminished; so we desire to exercise a constant dependence on thee, and to hope in thy mercy; that, as thou hast given us those better things that accompany salvation, thou wilt also bestow upon us what thou seest needful for us in our way to it; which will not only redound to our comfort, but thy glory; who givest food to all flesh; for thy mercy endureth for ever.”

As for those spiritual blessings that we stand in need of, we encourage ourselves to hope for them; and accordingly, when we pray for forgiveness of sin, we consider God as sitting upon a throne of grace, and inviting us to come and receive a pardon from his hand: Therefore we say, “Lord, thou art ready to forgive, and thereby to lay eternal obligations on thy subjects, to love and fear thee; if thou shouldst resolve to display thy vindictive justice in punishing sin, according to the demerit thereof, thy kingdom of grace would be at an end; but thou encouragest us to hope for forgiveness, that hereby grace may reign through righteousness unto life eternal. And, as thou art a God of infinite power, we beg that thou wouldst thereby work in us those graces that flow from, and are the evidences of our having obtained forgiveness, that being delivered from the guilt of sin, we may walk before thee in newness of life. We also ask this privilege, as what thou bestowest for Christ’s sake, that hereby he may be glorified as the purchaser of this blessing, and we laid under the highest obligations to love him, as being constrained hereunto by his love, expressed to us in washing us from our sins in his own blood.”

When we pray to be kept from temptation, or recovered, when fallen by it, we consider ourselves as the subjects of Christ’s kingdom, and his enemies as endeavouring to draw us aside from our allegiance to him; and, as dreading the consequence thereof, we address ourselves to him, to secure us from the danger we are exposed to from them; and accordingly, when we say, Thine is the kingdom, the power, and the glory, we are furnished with arguments adapted to our present exigencies, q. d. “The power of our spiritual enemies is great, and much more formidable, because of the treachery of our own hearts; yet we are encouraged to implore thine assistance against them, O our God and King, that we may be kept in the hour of temptation; inasmuch as all the attempts that are made against us, carry in them an invasion on thy sovereignty and dominion over us. We desire always to commit ourselves to thy protection, and hope to find it, since there are no snares laid for us, but thou art able to detect and prevent our being entangled by them, and also canst bruise our enemies under our feet, and, if we are at any time overcome by them, recover us from the paths of the destroyer: Do this for us, we beseech thee, that thou mayest have all the glory: We have no might, but our eyes are upon thee, who art able to keep us from falling, and to present us faultless, before the presence of thy glory, with exceeding joy.”

As for the word, Amen, with which our Saviour concludes this prayer, it is of an Hebrew original, and is sometimes prefixed to what is asserted with a vehemency of expression, designed not only to confirm, but to bespeak the utmost attention to what is said, as being a matter of very great importance; in which case it is rendered by the word verily. And it is sometimes repeated to add greater force to it: Thus when our Saviour asserts the necessity of regeneration, he says, Verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God, John iii. 3. And elsewhere, Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you, chap. xvi. 23.[127]

It is put in the close of each of the evangelists, as denoting, that whatever is contained therein, is to be depended on, as being of infallible verity; and almost all the epistles are concluded with it, as is also the book of the Revelation, in which it is put after a short prayer or doxology; in which respect it signifies, that what is therein requested of God, is earnestly desired, and the petition summed up, and ratified thereby; or, that the glory which is ascribed, is again acknowledged to belong to him, and we rejoice in the discovery that is made thereof to us.

Again, sometimes the word is not only used, but explained at the same time, as containing a summary account of what we ask for: Thus when Benaiah preferred a petition to David in the behalf of Solomon, and had a grant from him, that he should reign in his stead; it is said, He answered the king, and said, Amen; the Lord God of my lord the king say so too, 1 Kings i. 36.

Thus then the word, Amen, with which this and other prayers are to be concluded, signifies, so it is, let it be so, or, so it shall be; each of which respective significations are to be applied to the subject-matter of our prayers: As it respects sins confessed, or the glory that we ascribe to God for mercies received, it denotes, so it is: As it refers to the promises which we plead and take encouragement from, or the blessings which we desire, it signifies, so it shall be, and so let it be. Thus it is to be applied in this prayer; and in particular, as it is joined to the doxology, Thine is the kingdom, the power and the glory, for ever and ever, we express our faith herein, together with our adoration of these divine perfections. And there are some prayers or doxologies, in which the glory of Christ and the gospel-state is described, which are concluded with the repetition of the word: Thus when the Psalmist had been enlarging on this subject, he concludes with, Blessed be his glorious name for ever; and let the whole earth be filled with his glory, Amen and Amen, i. e. God has determined that it shall be so, and the whole church is obliged to express their faith, and say, Amen, so let it be.

Some have thought it expedient in joint prayer, for the whole assembly, together with him that is the mouth thereof, to say, Amen, with a loud voice, and thereby to signify their consent to, and concern in the subject-matter contained therein; which appears to have been the practice of the church in the early ages thereof; as Justin Martyr observes it was in his time[128]; and it was afterwards observed in Jerom’s time, who compares the sound they made with their united voices to that of thunder[129]; which, though it was done with a pious design, and not in the least to be blamed, yet it is not to be insisted on as necessary, since all present professedly join in every part of the prayer, as much as though they repeated the words with an audible voice; and accordingly it is sufficient for every one, when prayer is publicly concluded with this comprehensive word, to lift up his heart to God, and thereby express the part he bears therein.

As for the contrary extreme, when one, whose office was altogether unknown to the primitive churches, is appointed to say, Amen, in the name of the whole congregation; this is, I think, altogether unwarrantable; though several Popish commentators defend it from the apostle’s words, who speaks of him that occupieth the room of the unlearned, as saying, Amen, at the giving of thanks, 1 Cor. xiv. 16. where, by the unlearned, we are not to understand the Clerk of a congregation[130], but one who understands not the subject-matter of that prayer, which the apostle supposes to be put to God in an unknown tongue: All therefore that can be inferred from hence is, that we ought to pray to God with understanding and faith, that hereby we may be able to sum up our requests and glorify him by saying, Amen.

Footnote 127:

As in John only it is repeated, he wrote it only in the Hebrew character, it is presumed, and understood by it “the truth;” the second Amen was exegetical and in the Greek character, for the sake of the unlearned.

Footnote 128:

Vid. Justin Martyr, Apol. ii. pro Christ. who intimates, that when public prayer and giving of thanks was ended, the whole congregation testified their approving of it by saying, Amen; ωᾶς ὄ ωαρωγ λαὸς ὀπευφημεὶ λὲγων αμῆν.

Footnote 129:

Vid. Hieron. in Lib. ii. comment. ad Galat. in Proen. Ad similitudinem cælestis tonitrus reboat, [scil. Ecclesia.] Amen.

Footnote 130:

Vid. Whitby in loc.

Theological Questions.

Many theological instructors teach their pupils successfully, by requiring them, besides the usual course of systematical reading, interrogative examinations, and critical study of the scriptures in the original languages, also to write disquisitions on a number of Questions in Theology. Hereby they are provided with a store of arguments, on the most difficult subjects, and furnished with the mature advices of their preceptors; to which they may recur in any period of after life. To aid in this important work, the following List of Questions has been subjoined to this first American edition of Ridgley; and every instructor, or pupil, will select or vary at his pleasure.

QUEST. 1.—How does it appear, that something has existed from eternity?

2. What evidence is there, that the existence of man is derived, and dependent?

3. How do you prove the existence of God?

4. What is Theology?

5. What is natural Theology?

6. What does it discover of the Divine character?

7. What arguments prove the genuineness, authenticity; and what, the inspiration of the Old and New Testaments?

8. How do you prove the Unity of God?

9. How do you prove the divinity and personality of the Son, and the Holy Ghost?

10. What are the Manichean, Arian, Sabellian, Socinian and Unitarian heresies, and how are they respectively confuted?

11. How do you prove that there are divine purposes, and that these are eternal and immutable?

12. Wherein does the certainty of events, taught in the scriptures, differ from the fatality of heathen philosophers and modern sceptics?

13. How do you prove that the world was created?

14. In what estate was man created?

15. What are the acts of God’s providence; or how is it employed about created things?

16. What is the difference between a law and a covenant?

17. How do you prove that God did enter into a Covenant with Adam, which included him and all his posterity?

18. What are we to understand by Adam’s freedom of will?

19. What is necessary to constitute a moral agent?

20. What is the difference between natural, and moral, power, and inability?

21. How is the doctrine of universal absolute decrees consistent with the moral agency of man?

22. How do you define sin?

23. Are there venial sins?

24. How do you describe the sin against the Holy Ghost?

25. How do you prove the depravity of unrenewed men to be total?

26. What was implied by the death threatened in case of disobedience?

27. Wherein consists the punishment of the damned?

28. How do you prove the eternity of hell torments?

29. How do you define the Covenant of Grace?

30. Is there any ground for a distinction between the Covenant of Redemption and the Covenant of Grace?

31. Wherein do the Covenants of Works, and Grace agree, and differ?

32. Are the Law, and Gospel inconsistent with each other?

33. What is an atonement? And what the nature, and extent of the atonement of Christ?

34. Was the sacrifice of Christ Jesus absolutely necessary for our salvation?

35. Whence did the obedience, and sufferings of Christ derive their efficacy?

36. How was his death consistent, with the justice of God?

37. How do you describe the nature, mode of administration, extent, duration and glory of Christ’s kingly office?

38. What is to be understood by his descent into Hell?

39. What are we to understand by the application of Redemption?

40. How do you prove that the influence of the Holy Spirit is of free and sovereign grace?

41. What is regeneration, or effectual calling?

42. Whence arises the necessity of it?

43. What are the means of grace, and what their use?

44. What is the utmost the unregenerate do in the use of the means of grace?

45. To what are they to be exhorted?

46. Wherein consists the difference of the special call of the Spirit, and the more outward call of the gospel?

47. How do you describe the nature of gospel repentance, with the difference between this, and conviction of sin, or legal repentance?

48. How do you describe the nature, and necessity of justifying faith; and what species of causality has it in our justification?

49. What is included in, and what are the effects of justification?

50. How are full satisfaction and free pardon consistent?

51. What are we to understand by the imputation of Christ’s righteousness for justification?

52. What are the absurdities implied in supposing a justifying faith to consist in a sure confidence of the pardon of our sins?

53. Point out the nature, privileges and evidences of adoption.

54. How do you describe, and prove the possibility of attaining an assurance, of God’s love?

55. How do you describe the believer’s peace of conscience, and point out the difference between it, and the false hope of the hypocrite?

56. How do you prove the doctrine of the saint’s perseverance in a state of grace unto eternal life? And explain Ezek. xviii. 24. Heb. vi. 4-6, and the falls of David, Peter, and Judas?

57. Is sinless perfection attainable in this life?

58. What is the condition of the souls of believers immediately after death?

59. How do you prove that there shall be a general resurrection of the just and the unjust?

60. How do you prove there shall be a general judgment?

61. What are the consequences of the judgment to the righteous and the wicked?

62. How do you prove that the institution of the Sabbath, is of perpetual obligation?

63. How do you prove that public worship is to be celebrated on the Sabbath?

64. What is the nature of a Christian church?

What are its standing officers?

To whom does the right of ordination belong?

65. What is the nature and import of baptism?

How do you prove that other modes than immersion are lawful?

66. How do you prove the divine right of infant baptism?

67. What is the nature and use, and who are the proper partakers of the Lord’s supper?

68. What errors are implied in a prayer, the object of which is a change of divine purposes?

69. What is the nature, use and necessity of prayer?

70. How do you prove that family-prayer is a duty?

71. Wherein consist the unity and communion that should subsist in the church of Christ, and the benefits or advantages of it?

72. What are the rules and end of church discipline?

What is the nature and design of excommunication?

73. What are the qualifications necessary to a minister of Christ?

74. In what does the happiness of heaven consist?

INDEX.

The volumes are denoted by a, b, c, and d.

A.

Abraham offering Isaac, c 544

Absolute free-will, a 498

Adam, his temptation, b 102 not a mediator, b 164

Acts of faith, direct and reflex, c 132

Actions sinful, d 66

Adoption, c 145

Adultery, d 9

Affections, government of, d 10

Afflictions, relative, b 156

All-sufficiency of God, consolatory, a 129

Amen, d 468

Angels, their creation, b 25 their nature, b 27 their power, b 28 their employment, b 68. 30 providence of God toward them, b 62

Anger is heart-murder, c 548

Antinomians, c 418

Anti-trinitarians, a 388

Apostacy, considered, c 225

Apostles, b 572

Arius, his error, note, a 208

Arminians, b 128

Ascension of Christ, b 464

Assurance of salvation, c 243 how lost, c 273 what essential to faith, c 270

Atheism, its absurdity, a 24. 29. 38 c 439

Atonement, b 187. 275. note. 276. 280 value of it, b 282. 285 design of it, b 285 propriety of it proved, against Deists, b 299 vindicated against christian errors, b 303 extent of the purchase, b 301 for whom specially intended, b 316. 321 how sufficient for all men, note, b 349 modern opinions on, b 276. b 280. 292. 297

Author of sin, God is not, in note, d 433. 435

B.

Baptism, an ordinance, d 174 meaning of the word , d 216 a generic term, in note, d 175 the right of infants, d 182. 186. d 187. 193 objections to subjects of, d 200. 206. 186. 194 by pouring or sprinkling, d 218 sponsors in, d 228 sign of the cross in, d 228 how to be improved, d 229. 234

Backbiting, instances of, d 48

Being of God proved, a 21

Believers, sons of God in Christ, c 146

Benevolence, disinterested, a 19

Blindness of mind, b 146

Borrowing and not paying, d 23 whether Israel was guilty of it, d 24

Bread, daily to be prayed for, d 407

Burnet, his scheme of the Millenium, b 369

C.

Call of the gospel, c 16

Character of sacred writers, a 101

Charity to the poor, d 20

Child-like dispositions required in us, d 364

Christ, typified by Melchizedec, b 264 his humiliation, b 396 betrayed, denied, condemned, slain, b 424. 426. 429. 433 descent into hell b 440 1 Pet. iii. 18. explained, note, b 442 his resurrection, b 444 his ascension, b 464 his intercession, b 473 his coming to judgment, b 481

Christianity, reasonable, note, a 1

Church, the word how used, b 510. note 515

Church, its testimony, a 116

Church, invisible, c 9 its union to Christ, c 10

Commandments, rules to interpret, c 428

Communion with God, by innocent man, b 77 with Christ in grace, c 65 in glory, c 280

Conflagration, b 387

Conflicts of flesh and spirit, c 187

Conscience, horror of, b 153 distinguished, b 154

Contentment a universal duty, d 50 motives to it, d 51

Contingency of events, a 517

Corruption of nature, forbidden, d 56 not from traduction, &c., b 128 how, b 131

Covenant of grace, divisible or not, b 165 with whom made, b 167 how, a testament, b 169 eternity of it, b 272 acceptance by elect, b 184

Covenant of works, more than a law, b 78 its extent, b 80. 88 its seals, b 88. 90 violation of, b 74. 93 not a promise of salvation, b 164

Covetousness and its aggravations, d 58 excuses for it answered, d 59

Creation, work of, b 6 immediate, b 7 mediate, b 7 time of, b 8 design of, b 15 not instantaneous, b 17 its progression, b 19. 23 at what season of the year, b 24 its goodness, or perfection, b 25 of man, b 34

Creed, account of, b 440

Critical examination of 1 John v. 7, a 329

D.

Day of grace, what, b 331

Death, appointed of God, c 293 its effect on the spirit, c 300 of Christ, design of it, b 285 for whom, b 290 perversion of the doctriner, b 291 a true and proper sacrifice for sin, b 292 of some saints, c 285

Decrees of God, a 417. 430 proved, a 422. 452 not stoical fate, a 516 misrepresentations of it, a 465

Deists, b 494

Deity of the Son, proved, a 295 by divine names, a 296 by divine attributes, a 342 by religious worship, a 377 improved, a 414

Diligence, d 20. 21

Discontent, remedies against, d 61

Dispensations of the covenant, b 199

Delusions, b 147

Dominion of man in innocency, b 74

Duels, c 542

E.

Eden, garden of, where situated, b 70

Effectual calling, c 39

Elect, to what chosen, a 438 included in Christ, b 132 ransomed by him, b 316 peculiarly, b 322

Election, what, a 529. 434 objects of, a 436 proved, a 447 its design, a 461 its properties, a 469 knowledge of, a 470 free, a 476 unchangeable, a 481 objections to, a 507 distinct from fate, a 516

Elijah, whether guilty of falsehood, d 36

Elisha reproached at Bethel, d 43

Endor, witch of, c 451

Enlightened conscience, c 184

Errors, of Arius and Sabellius, a 208

Eternal generation of Christ, a 259

Eternity of the covenant of grace, b 172

Eutychus, who he was, note, b 223

Eve, the manner of her temptation, b 100

F.

Faith, how, a condition, b 189 how above natural ability, b 193 various kinds of, c 121-125 justifying, c 98. 125 how it justifies, c 110 a duty, b 193 a means of salvation, d 76

Fall of man, b 74-93

Father, God is to men, d 360 to be addressed as in heaven, d 365

Food of man in innocency, b 72

Foreknowledge of God, a 452

Foreordained whatsoever comes to pass, what is meant, d 433

Forgiveness of sin, c 70. d 417 of others, what meant by it, d 424 argument to induce to it, d 426

Freedom of divine decrees, a 432. 433

Free will, absolute, absurd, a 498 doctrine of, examined, a 501

Frugality, d 17

G.

Genealogy of Christ defended, a 88

Genuineness of the scriptures, a 79

Glorifying God, what is meant by it, a 13

Glory of God, how things are disposed, d 382

Glory of Christ as Mediator, b 244

God, proofs of his being, a 22-48 is a Spirit, a 123 his unity, a 194 holy, a 159 not the author of sin, a 424. 523. 530 is infinite, a 126 all-sufficient, a 127 eternal, a 129 immutable, a 135 incomprehensible, a 138 omnipresent, a 139 almighty, a 140 omniscient, a 145 most wise, a 152 just, a 164 true, a 186 merciful, a 168 even in punishing, note, a 170 how glorified, a 14

Goodness, ibid

Gospel, how offered to all, b 332 faith in it the duty of all, b 336

Government, civil, c 524

Grotius, on the authority of the scriptures, in note, a 97

Grace, of God, in providing a Mediator, b 187

Guilt of Adam’s first sin, b 119 its consequences, b 196-259

H.

Happiness of saints, future, c 399

Hardness of heart, b 149 causes of, b 150 in believers and unbelievers, b 151

Hearing the word, d 158

Heathens, b 491. c 163

Hell, descent of Christ into, b 440

Heinousness of sins not equal, d 67

Holy Ghost, procession of, a 260 his Deity proved, a 295 his titles, a 400 attributes, a 404 works, a 405 worship, a 408. 414

Holiness of God, a 159 motives to, c 160

Holy places, c 424 times, c 427

Holy Spirit, implants all graces, b 197 applies salvation, b 237

Humiliation of Christ, b 396 in his birth, b 398 in his life, b 401 by temptations, b 410 by sinless infirmities, b 422 in his death, b 423 in being betrayed, b 424 forsaken, b 425 condemned, b 429

Humiliation of Christ, in being tormented, b 431 crucified, b 433 in his burial, b 437

Human nature of Christ, b 421

Hypocrisy, sin of, d 39 whether Paul and Daniel guilty, d 40

I.

Idolatry, c 443. & _a_194

Image-worship, c 461

Immortality of the soul, c 302 asserted and denied by heathens, c 303

Imputation, what, c 85-95

Imputation of Adam’s sin, b 107. 113

Inability of sinners to believe, note, b 193 to keep the commandments, d 62

Incarnation of Christ, b 227 the time of, b 231 duration of, b 234

Incarnation, necessity for, b 235

Independency of God, a 124

Infants, their state, b 138

Inferiors, duties of, c 520

Innocency, man’s condition in, b 72

Inspiration of scripture, a 110

Integrity of the church in all ages, b 199

Interest in Christ, b 189

J.

Jesus, why so called, b 244

Judgment, final, c 359

Justice, in our dealings, d 19

Justification, c 67 its foundation, c 73 not before faith, c 117 not by works, c 101 not by repentance, c 101

K.

Kingdom of Heaven, c 399 of Providence, d 385 of grace, d 386 of Christ, how advanced, d 389 of glory, d 394

Kingly office of Christ, b 351 its exercise, b 352 submission to, b 357 opposition to, b 360 times of exercise, b 364 in the Millenium, b 366 on earth, b 381 duration of, b 392 the two-fold states of, b 396 in humiliation, b 399

L.

Law, moral, c 421 judicial, c 422 ceremonial, c 423

Law-suits, when unjust, d 26

Liberty, c 34

Life, bounds of fixed, a 508 to be preserved, c 540

Light of nature, a 21. 230

Light of revelation, sufficient, b 206 increased by the gospel, b 214

Long-suffering of God, a 176 in harmony with justice, a 181 improvement of, a 183

Lord’s supper, d 234 a gospel ordinance, d 236 what the elements and actions, d 237. 238 to whom to be administered, d 237. 245. 263 examination previous to, d 246-256 who to be debarred from, d 263 meditation at, d 269 what to be done at, d 270. 273. 275 vows may be made at, d 278 frequent attendance on, d 280 how it differs from baptism, d 281-284

Lie, definition and kinds of, d 33 whether midwives in Egypt guilty of, d 34 Rahab’s, d 34 whether Jacob was guilty of, d 35 whether Elijah was guilty, d 36 whether Paul was guilty, d 37 David’s, d 38

M.

Magee’s, two discourses on the atonement, note, b 298. 317

Man, his creation, b 34 his twofold nature, b 39 in the divine image, b 42 his mutability, b 44 providence of God toward him, b 70 employment in Paradise, b 72 fallen, b 117 his misery, b 136

Marks of grace, c 260-262

Marriage, its institution and design, b 75

Masters, duties of, c 533

Means of salvation, d 76

Mediator, his office generally, b 186 his intercession or satisfaction, b 186 who he is, b 216 his sufficiency, b 218 his incarnation, b 221 why called Jesus Christ, b 244

Melchizedec, who he might be, b 264

Messiah of the Old Testament is Christ, b 200 the substance of the ceremonial law, b 201 Jesus of Nazareth, b 245 his commission, b 248 his offices, b 249 prophetical, b 252 priestly, b 259 kingly, b 351

Millenium, b 366-382

Moral obligation, foundation of, c 405

Moral law, c 421 civil, its origin, b 127

Mortification, c 155

Moses, no astrologer, c 454 killing the Egyptians, c 545

Murderers do not escape, c 547

Musical instruments unauthorized in gospel worship, d 85

Mystery, scriptural, a 215. 217

Mysteries, Dr. Bates Aon, in note, a 217

N.

Name of God, what meant by it, d 369 how sanctified, d 370. 373 when profaned, c 473 hallowed, what meant by, d 375-381

Natures of Christ, b 235 why two-fold, b 242 without confusion, b 243

O.

Oaths, religious, c 472 profane, c 470

Objections, to the harmony of the scriptures, a 88-93 to the doctrine of election, a 507 to the divine predetermination, a 509

Obligation, moral, c 405

Offences, their aggravations, d 67 from the parties, d 68 from the nature of the offence, d 70 from the circumstances, d 72

Officers of the, church, b 572

Offices of Christ, their number, b 249 suited to the state of man, b 250 not to be confounded, b 251 their order, b 252

Office, prophetical, b 254 for whom intended, b 255 how executed, b 256 when, b 257 the priestly, b 259

Officers among the Jews, d 139

Ordinances of the gospel, d 83

Original righteousness lost, a 121

Original, transgression, b 105 sin, what, b 118 its transmission, b 129. 132 its punishment, b 141

P.

Parable of the debtor, c 238

Paradise, where, b 71 after death, c 318

Parents, duties of, c 531

Papal doctrines, a 162, d 315

Pardon of sin is from God only, d 417

Pelagianism, b 125

Perfection, absolute, not in this life, c 178 at death, c 312

Perfections of God, a 121-142

Perseverance of the saints, c 194-197 proved, c 201-217 objections to answered, c 220

Person, Calvin on the word, in note, a 207

Person of Christ, why God and man, b 235

Personality in the Godhead, a 207. 244

Pharisees, d 140

Polygamy was ever unlawful, d 11 aggravations of, d 13 the occasions of, d 14

Praise, d 82. 85. 95

Prayer, to be made to God, d 299 to be in the name of Christ, d 300. 301 Spirit’s aid in, d 303-306 for whom to be made, d 309-312 for whom not to be made, d 315-318 for what we may pray, d 322 how we are to pray, d 323 faith in, d 329 promises of help, d 331 to an unchangeable God, in note, d 397-402 discouragements in, removed, d 336 rules for our direction in, d 338-356

Predestination to sin, not scriptural, a 530

Preaching the word, how to be done, d 151

Priestly office of Christ, b 259 like that of Melchizedech, b 264 necessity of it, b 272

Priestly, Dr. his disingenuity, in a note, a 397

Procrastination, in note, d 78

Procession of the Holy Ghost, a 260

Profanation of the Sabbath, c 508

Promises of temporal and spiritual blessings, d 344-350 annexed to the fifth commandment, c 537

Prophets, a 56

Prophetical office of Christ, b 252 when executed, b 257

Providence of God, what, b 45 immediate or mediate, b 46 over good actions, b 51 over evil actions, b 52-58 objections to answered, b 59-62 toward angels, b 62-69 toward man, b 70

Publicans, d 140

Psalms of David, proper to be sung, d 89 scripture and hymns preferable, d 96

Punishment of sin, b 136 original, b 137 in the world to come, b 158 proved by reason, note, b 161 when not stayed by sacrifice, b 262

Purgatory, c 313

Purpose, eternal, a 507

Purpose of God, its certainty, b 5

Q.

Qualifications of preachers of the word, d 147

Quenching the Spirit, what, a 414 when committed, a 50

R.

Recovery of man, its moving cause, b 162

Redemption, intended, b 161 for whom, b 316 for whom not, b 322 application of it, b 323 not universal, b 324. 326 special, b 329. 338 covenant of, b 178

Regeneration before faith, c 26 man passive in it, c 48

Remember, import of, in the fourth commandment, c 512

Repentance, what, c 167 the effect of grace, c 169 how by the word, c 169 a means of salvation, d 76

Representation, note, b 77. 103. 114

Reproach, differs from reproof, d 42

Reprobation, decree of, a 486 not of sovereignty, a 490 but of justice, a 491

Restitution, a duty, d 27

Resurrection, b 383. 389. c 326 proved from the Old Testament, c 332 the first, b 383. 388

Revealed will of God, c 408

Revelation, necessary, a 71 not impossible, a 71

Righteousness, original, lost in Adam, b 121

S.

Sabbath, its institution, b 76 its morality, c 480 its change, c 486

Sabellius, his error, note, a 208

Sacraments, d 161 how seals, d 161 to whom administered, d 166 benefits of them, d 167 by whom administered, d 168 but two, d 172

Sacrifice of Christ, sufficient for all, note, b 349

Sadducees, d 140

Saints kept by divine power, c 199

Salvation, what, b 162 its subjects, b 162 the cause of, b 163 for whom, b 164 not universal, b 326

Samaritans, d 140

Samson’s death, c 540

Sanctification, c 152

Sanctifying the Lord’s day, c 497

Satan, the tempter, b 95 his method and instruments, b 96. 97 his empire in the unregenerate, b 144

Satisfaction for sin, b 275-293

Scriptures, genuineness of, a 79 authenticity, a 97 inspiration of, a 72 a sufficient rule, a 61 to be read publickly, d 107 in families and private, d 108 how they should be read, d 113 various translations of, d 117 to be compared, d 121. 122 general rules for explaining of, d 144

Self-interest, how far lawful, a 19. 20

Self-murder, c 545

Self-examination, c 256

Sentiment, influence of, a iii

Servants, duties of, c 593

Similitudes of Trinity unlawful, a 235

Singing praises, a divine institution, d 82

Sin, its origin, a 425 daily committed, d 63 extent of the first, b 105 exists in intentions, note, b 145 its imputation, b 109 its consequences, b 136 punishment of, c 377 its punishment in this world, b 146 in the world to come, b 158 what satisfaction is demanded, b 275. 280 its desert, and the way of escape, d 74 unto death, what it is, d 318-320 not from God, a 423. d 433-435

Son, his divinity, a 295 his personality, a 248

Sonship of Christ, eternal, a 277

Souls, origin of, note, b 41 pre-existence of, a mere fancy, b 126 after death, c 318. 325

Spirit, the Holy, his procession, a 260 his divinity, a 398. 410 his witness to the word, in the heart, a 118 his work in applying salvation, b 197

Sufferings of Christ, and the design of them, b 284. 285 why not eternal, b 296

Sum of relative duties, c 514

Superiors, duties of, c 518

Supper, of the Lord, d 234

Supralapsarians, and Sublapsarians, a 445

Suretyship of Christ, c 77, b 173

Swearing, c 470

T.

Tables of the law, c 433

Temptations of Christ, b 404-420 mental, note, b 420 from prosperity, d 439 from adversity, d 441 from the flesh, d 442 from Satan, d 443

Testament, and covenant, how the same, b 169 how different, b 171 how received, b 181 implies the death of the testator, note, b 294

Testimony of the Church, a 116

Theatrical amusements, sinful in note, d 15

Theft, d 23

Thoughts, sinful, d 64

Tree of life, b 88 why so called, b 89 of knowledge of good and evil, b 92

Trinity of persons, a 206 important, a 210 in what respects one, a 243 not unreasonable, a 226 proved, a 249-251 Dr. Jameison, on the, in a note, a 243

Truth of God, a 185

Trust, breach of, d 23

Trust in Christ, c 121

Types of Christ, in ceremonial law, b 202 errors concerning them, b 203 in persons and things, b 205 their spiritual meaning, b 207 misunderstood by some, b 209

U.

Uncleanness forbidden, d 10

Unction, or anointing of the Mediator, b 245

Union, of divine and human natures, b 221 denied by Nestorius, b 222 without confusion or mixture, b 223 by subordination of human will, b 223 of a divine nature to real human body, b 224 of a divine nature to real human soul, b 226 necessary, b 235

Universal redemption, b 326-341

Unitarian objections answered, note, b 292. 297

Unity of God, a 194 proved by his works, a 197 light of nature, a 200 uncompounded, a 203

Universal expressions of limited meaning, b 239 redemption considered, b 343

Usury, d 27

V.

Variety, but no contrariety in the will of Christ, b 226

Vicarious death of Christ, b 292-297

Vile affections described, b 153

Virgin really predicted, Isa. ix. 6., b 228. 229

Vivification, c 159

W.

War of plunder and oppression in it, d 25

Wicked, their prosperity, a 45 how made for the day of evil, a 495

Will of God, secret or revealed, a 471 sovereign, a 476 how can we pray for it to be done? d 403

Will, free in our first parents, b 94 our averse to that of God, d 402 of the Mediator as man, subordinate, b 226

Williams, Dr. on election, in a note, a 529

Witness of the Spirit, c 266

Words, sinful, d 66

Word of God, a 48 distinguished from moral obligation, a 48. 49 understood by Israel, a 53 Chronology of prophets, a 56 how a rule, a 60. 61 complete and entire, a 66 enlightens and convinces of sin, d 101 humbles and draws to Christ, d 102. 103 other instances of its efficacy, d 104

World, not eternal, b 8 its antiquity, b 11 false accounts of, b 11

Wrath of God is not passion, d 75

Writing, origin of, b 13

PRESBYTERIAL QUESTIONS FOR EXEGESES.

Vid. Form of Gov. c. xiii. sec. 3.

1. Quî Deus unus dicitur?

2. Quibus testimoniis probas Trinitatem?

3. Cur Christum verum hominem esse opportuit?

4. Quæ argumenta probant scripturam a Deo profectam esse?

5. Qua ratione peccatum originis transmittitur in posteros?

6. Estne peccatum aliquid positivum an privativum?

7. Quid est peccatum in Spiritum Sanctum?

8. An una et eadem ratio salutis consequendæ post lapsum fuit?

9. Quæ sunt causa efficiens fidei, et objectum?

10. Quo sensu fide justificari dicimur?

11. An opera renatorum bona sunt pura, nulloque vitio contaminata?

12. Qua ratione vita æterna dicitur merces?

13. Quandoquidem mortuus est pro omnibus Christus, annon omnium Redemptor?

14. Eruntne damnatorum pœnæ perpetuæ?

15. Quæ sunt veræ et internæ ecclesiæ proprietates?

16. Nullumne est discrimen inter episcopum et presbyterum?

17. Quibus est exhibenda cœna Domini?

18. Quinam sunt baptizandi?

19. Licetne homini christiano, cum vocatur, magistratum gerere?

20. Quinam ad judicium ecclesiasticum vocandi sunt?

NOW IN PRESS

THE REV. DR. JOHN GILL’S COMMENTARY.

The OLD TESTAMENT is now in the press, and the first volume expected out in the month of May. To subscribers the price will be 6 dollars per vol. sheep; $7 in calf; and $5 25 per vol. in boards. On subscribing, the New Testament can be delivered in 3 volumes, being already printed.

The following is taken from the Minutes of the Philadelphia Baptist Association—October, 1815.

“Oct. 18.—This association have heard with pleasure, by a communication from Mr. Woodward, of his intention to publish Dr. Gill’s Exposition of the Old Testament, in six large quarto volumes; one of which he hopes, if life and health be spared, to issue every 4 or 5 months, at the price originally proposed; that is, $5,25 each vol. in boards—6 in sheep, and 7 in calf. Resolved that this association recommend to the churches, and the brethren of our denomination generally, the encouragement of the work, and that each church subscribe at least for a copy for its respective minister for the time being, and communicate the result of their subscriptions to Mr. Woodward, as early as possible. He hopes to issue the first volume in the Spring. Sister associations throughout the union are affectionately invited to patronize the publication, and should their piety and wisdom approve of the measure, recommend the adoption of a plan in their churches generally similar to what is above recommended.”

SCOTT’S FAMILY BIBLE.

W. W. Woodward is preparing for the press, in 3 vols. quarto, the Rev. Dr. SCOTT’S FAMILY BIBLE, on a new arrangement. The work will contain every article, except the Marginal References; and the Notes will follow immediately after the verses to which they belong, and the Practical Observations at the end of each chapter. The first volume will be published as speedily as possible.—The flattering encouragement already received, induces the publisher to put to press a large edition. A copy-right is secured for this popular plan. Price in boards 18 dolls. 75 cents, bound 21 dolls. Proposals shall be sent to any persons who will interest themselves in the work—one copy for every five subscribed for. The Royal Octavo Bible, recently printed by W. W. W. contains all the Marginal References, all the Introductions to the Books, and also to the Chapters, with the General Preface, for $5, common, and $5 50, fine paper; plates added, $1 50; David’s Psalms, or Watts’s imitation, 50 cents; Concordance, 25 cents. It may be had with or without the above; with them separately, or all bound in one, or two volumes: one dollar advance, if bound in two volumes.

The FIRST VOLUME will be out in the Spring, and the other volumes as early after as practicable—this plan is exceedingly popular. The following is an extract of a letter from a respectable clergyman:—viz. “I am happy to inform you, your edition, on the new plan, meets the general approbation. Of this you will be convinced, when I tell you, that in obtaining two hundred subscribers, I have done little else than to follow along after Proposals for other editions of the same work. About 40 sets of the above are to be bound in calf.—Many have subscribed for this, who have absolutely refused to subscribe for others. I think you may safely conclude, therefore, that many families will be blessed with this excellent work, who would, perhaps, have ever remained destitute, had it not been for this edition.”

A new Edition of

THE POCKET BIBLE,

Will be ready in January, 1816, in a variety of bindings, from 125 to 500 cents.

CONFESSION OF FAITH, or, the Constitution of the Presbyterian Church in the United States of America; containing the Catechism, and the Directory for the worship of God: together with the Plan of Government and Discipline, as amended and ratified by the General Assembly at their Session in May, 1805. Price 1 dollar 12-1/2 cents. Sheep gilt 1 dollar 25 cents.

The CONFESSION OF FAITH: the Larger and Shorter Catechisms, with the Scripture-proofs at large; the Covenants, national and solemn League; the Acknowledgment of Sins, and Engagement to Duties: the Directories for Public and Family Worship; and the Form of Church Government; with Acts of Assembly and Parliament relative thereto, and approbative of, the same, of public authority in the Church of Scotland: and also in the Associate Church, and the Reformed Church, in the United States of America. Together with the Sum of Saving knowledge, and the practical use thereof.—Price 1 dollar 75 cent fine, and 1 dollar 50 cents common.

Pocket Edition of WATTS’S PSALMS AND HYMNS.—W. W. Woodward has printed a new edition, which may be had at the following prices:—Plain 75 cents. Gilt backs, fine paper, 1 dollar 12-1/2 cents. Morocco 2 dollars. Morocco with gilt leaves, 2 dollars 25 cents. Red sheep 1 dollar 62-1/2 cents.

Also, just published—a neat and correct edition of the above, with a large type: taken from W. W. W’s last corrected pocket edition. Price, fine paper, 1 dollar 25 cents, plain; morocco, gilt leaves, 3 dollars 25 cents; sheep gilt, 1 dollar 75 cents; common paper, 1 dollar in plain binding.

RIPPON’S SELECTION (copy-right) in a neat pocket volume, with a variety of New HYMNS, not in former editions; prepared by the Rev. Dr. Staughton.—Prices, plain bound and lettered, 75 cents. Gilt backs 1 dollar 12-1/4 cents. Morocco, yellow leaves, 2 dollars, and gilt leaves, morocco, 2 dollars 25 cents.

JUST PRINTED,

BUCK’S THEOLOGICAL DICTIONARY, 2 vols. in 1, 350 cents.—4th edition, with an account of the Cumberland Presbyterians.

Proposals are out for printing the WORKS of The Rev. JOHN B. LINN, D. D. Late Pastor of the First Presbyterian Church, Philadelphia.—2 vols. octavo.

Lately Printed, BUCK’S PRACTICAL EXPOSITOR, Price 112-1/2 cents.

ALSO, THE PIOUS SELECTION 112-1/2 cents.

PROOF CATECHISM, revised by the Rev. Dr. James P. Wilson, 50 cents per dozen.

Also—a new edition of the SEQUEL to JANEWAY’S TOKEN FOR CHILDREN, 19 cents.

A constant supply of the latest Theological Publications on hand; and always a very general Assortment of BOOKS in the various departments of Literature. Orders made up for Libraries and Book Stores on the most liberal terms.

● Transcriber’s Notes: ○ The author’s archaic and idiosyncratic punctuation, spellings, and capitalization have been retained. ○ Text that was in italics is enclosed by underscores (italics). ○ Footnotes have been moved to follow the chapters in which they are referenced.

Spotted a typo or a problem in this chapter? Tell us