Chapter XXV: Front Matter (25)

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.