Chapter XXVII: Front Matter (27)

[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