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Quest. 106. W thout

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Of God's leading us into Temptation.

HAT do we pray for in the fixth Peti

tious A. In the fixth Petition, which is [And lead us not into Temptation, but deliver us from evil] we pray that God would either keep us from being tempted to Sin; or support and deliver us when we are tempted.

Q. 1. Why is this Petition joined to the former with the copulative And

A. Because it will be but little Advantage to have former Sins pardoned; and to be left to the Power and Practice, to the Love and Trade of Sin for the future, Ezek. xviii, 26. When a righteous Man turneth away from his Righteousness, and committeth Iniquity, and dieth in them; for bis Iniquity that he bath done, shall be die.

Q. 2. What is meant by Temptation ?

A. In general, a Trial or Probation of what is in us, or of what we will do.

Q. 3. What is meant by Temptarion here?
A. Temptation to Sin and Wickedness.


we be said to be tempted to Sin? A. (1.) Effectually by our selves, and our own Hearts, Jam. i: 14, 15. But every Man is tempted, when he is drawn away of his own Luft, and enticed." Then when Luft hath conceived, it bringeth forth Sin; and Sin when it is finished, bringet forth Death. (2.) Formally, with an Intention to draw into Sin, and so we are tempted of the Devil, i Chron. xxi. I. And Satan flopd up against Israel, and provoked David to number Ifrael, Matt. iv. 1, 3. Then was Jejus led up of the Spirit into the Wilderness, to be tempted of the Devil. And when the Tempter came to him, he said, if thou be the Son of God, command that these Stones be made Bread. (3.) Innocently and blamelesly, and fo God is said to tempt, 2 Sam. xxiv. 1. And again, the Anger of the Lord was kindled against Ifrael, and be moved David against them to say, go number Ifrael and Judah.

'Q 5. How many ways may God be said to tempt to evil ?

A. (1.) By withdrawing his Grace either common or special, 2 Chron. xxxii. 31. Howbeit, in the Business of the


Q. 4.

Ambassadors of the Princes of Babylon, who fent unto him to enquare of the Wonder that was done in the Land, God left bim to iry bim, ibat be might know all that was in his Heart. (2.) By permitting Satan and wicked Men to tempt, 2 Sam. xxiv. 1. He moved David against them, to say, go number Israel and Judah. With i Chron. xxi. 1. Satan Jtood up againf Israel, and provoked David, Matt. iv. . Then was Jejus led up of the Spirit into the Wildernefs, so be tempted of the Devil. (3.) By presenting Occasions in his Providence, which he knows will be abused to Sin, as in the Fall of Adam, the hardening of Pharaoh, &c. Q. 6. What do we beg in this Petition ?

A. We beg that we may not by any of these, or any other ways, whereby the holy God may be said to lead into Temptation, be led thereinto, Psal. cxli. 4. Incline not my Heart to any evil Thing, to practice wicked Works with Men that work Iniquity; and let me not eat of their Dainties, Psal. xix. 13. Keep back thy Servant also from presumptxows Sins, let them not have Dominion over me: then shall I be upright, and I jhall be innocent from the great Transgrifion.

Q. 7. What is meant by evil?

A. Some understand it of the Devil, but the best Meaning is Sin, which is the Evil of Evils; and makes the Devil evil, and is the worst of Evils the Devil can bring upon us, and is usually so understood in Scripture, Psal. xcvii. 10. Te that love the Lord hate Evil. Isa. i. 16. Cease to de Evil,

15. Hare the Evil, and love the good, Rom. xii. 9. Abbor that which is Evil.

Q. 8. What by Deliverance from Evil is meant?

A. That if God fees meet to permit us to be tempted by Satan and the wicked without, or by our own Hearts within to fin; or occasionally by his Providence, that he will not leave us, but undertake for us, that we may not be led into Sin thereby, but by his Grace be made more than Conquer. ors, Pfal. li. 10. Create in me a clean Heart, O God, and renew a Right Spirit within me, Pfal. cxix. 133. Order my Step, in thy Word; and let not any Iniquity have Dominion

According to his Promise, 1 Cor. x. 13. But God is faithful, who will not suffer you to be tempted atove that ye are able, 2 Cor. xii. 9. And he said unto me, my Grace is sufficient for thee; for my Strength is made perfea in Weakness.

Amos y.

over me.

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What is the first Inference?
A. That Sin is the worst of Evils.
Q. 10. What is the second-Inference

A. That without God's Grace we can never withstand, but shall be overcome by every Temptation, 2 Cor. iii. 5.Not that we are sufficient of our felves to think any Thing us of our felves; but our sufficiency is of God, Joh. xv. 5. For without me ye can do nothing.

Q. 11. What is the third Inference?

A. That we must do all we can to keep our selves from Temptation, and to engage the Grace of God with us in Temptation, by Prayer, by pleasing the Spirit of God, by. looking to Jefus, &c.

Of the Conclufion.

HAT doth the Conclusion of the

's Prayer teach us?
A. The Conclusion of the Lord's Prayer, which is, [For
thine is the Kingdom, and the Power and the Glory, for ever,
Amen.) teacheth us to take our Encouragement in Prayer
from God only, and in our Prayers to praise him, ascribing
Kingdom, Power and Glory to him, and in Testimony of
our Defi:e, and Assurance to be heard, we say, Amen.

Q. 1. Why is the Conclufion joined to the Particle For?

A. To teach us that therein are included Arguments or Reasons to press God withal, and to prevail with him for Audience.

Q. 2. But' is it lawful to argue with God, and to urge him with Realons in Prayer?

A. It is not only lawful, but expedient, yea highly commendable; as is seen in the Saints Prayers. In Moses's, Numb. xiv. 13. And Mofes faid unto the Lord, then the Egyttians shall hear it (for thou broughtest up. this People in thy Might from among them). Ver 19. Pardon, I befeech thee, the Iniquity of this people, according unto the greatness of thy, Mercy, and as thou hafi forgiven this people, from Egypt, even until now. In Joshua's, Chap. vii. 7. And foshua Jaid, Alas, O Lord God, wherefore haft thou at all brought this people over Jordan to deliver us into the Hand of the morites, to destroy us? would to God we had been content, and dwelt on the cher

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Side Jordan. Ver. 9. For the Canaanites, and ait the Inhabitants of the Land shall bear of it, and fall environ us round, and cut off our name from the Earth: and what wilt thou do unto rby great Name? In Afa's, 2 Chron. xiv. II. And Afa cried unto the Lord bis God, and said, Lord, it is nothing with thee ro help, whether with many, or with them that have no. Power : Help us, O Lord our God, for we reft on thee, and in thy Name we go against this great Multitude: O Lord thou art our God, let nor Man prevail against thee. In Jebofaphat's, 2 Chron. xx. 6. And said, O Lord God of our Fathers, art not thou God in Heaven? and ruleft not thou over all the Kingdoms of the Heathen? and in thine Hand is there not Power and Might, so that none is able to withstand thee. And Hezekiab'sy, 2 Kin. xix. 15. And Hezekiah prayed before the Lord, and faid, O Lord God of Israel, which dwellei between the Cherubıms, thou art the God, even thou alone, of all the Kingdoms of the Earth, thou haft made, Heaven and Earth. Ver, 19. Now therefore, O Lord our God, &c.

l. 3: But to what Purpose can we think to prevail with God, by our Arguments and Importunity ?

A. They are not used as though we would put God in Remembrance of any Thing; or would prevail with God to. do that for us which he is unwilling to give.

Q. 4. Why then

A. For our own Profit, for the enlarging of our own Hearts, for the exciting of our Fervency, for the exerting of Faith, Hope, Zeal, Charity, &c. in Prayer, and fo to prepare our selves for the Mercy, that we may the more gratefully receive it, and the more fruitfully

employ it.
Q. 5. How many Arguments are in this conclusion?
A. Three.
Q. 6. From whence are they taken?

A. From God's Kingdom, from his Law, and from his

Q. 7. What Kingdom is here meant ?

A. God's univerlal, effential and absolute Kingdom, wherein may be and is involved his special Kingdom over the Church.

Q. 8. What are the Arguments from hences

A. Because all that we can pray for in this Prayer, is for the Advancement and perfecting of this his Kingdom, by



the Destruction of all Perfons and Things that oppose it, and the Completion of his Dominion over all his Subjects į therefore he would grant all these Requests.

Q... What is another?

A. (2.) Because he being such an absolute Lord and So. vereign, has an undeniable Right, and unquestionable Au: thority to give and grant all we ask, and to effect and bring to pass all we beg; for all Persons and Things are his own, and at his Disposal, Matt. XX. 15: Is it not lawful for me to do what I will with my own.

Q. 10. What is meant by Power ?

A. God's essential, infinite, irresistible Power, whereby he can do what he pleasęs, Pfal. cxxxv. 6. What soever the Lord pleased, &c.

Q. 11. What is the Argument from hence ? A. That we ask nothing from God, but what he can do with infinite Ease; in despite of all the Opposition that Hell, Earth, and Heart can make to the contrary, Phil. iii. ult. According to the working, &c. Eph. iii. 20. Now unto him that is able, &c.

Q. 12. What is meant by. Glory?

A. Not his effential Glory, which no Man or Angel can ever apprehend.

Q. 13. What Glory then ?

A. His declared and acknowledged Glory; even the Accomplishment of all his Decrees by his Providence; and then the Love, the Adoration and the Praises, the Self-dedications of Angels and Saints returned to him for the fame.

Q. 13. What is the Argument or Motive from hence?

A That seeing the Substance of every Request does directly tend to, and will perfectly end in this Glory of God, when they are fully answered; therefore he would gradually answer them while we are here, and perfectly at last, to the Advancement of his Glory now, and the Completion of it then, i Chron. xxix. 11. Tbine, O Lord, is the Greatness, and the Power, and the Glory, &c. Jof. vii 9. And what wilt. thou do unto thy great Name, Isa. xlii. 8. I am the Lord, that my Name, &c. Isa. xlviii. 11.

For my own jake, even for my own fake will I do it, &c. Q. 15. Why is Amen added ?

A. Because

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