Exposition on the Lords Prayer, Sermon (3 of 5)

Exposition on the Lords Prayer · Sermon (3 of 5)

p. 85And O what dreadful deſpair will this cauſe in thee when thou ſhalt have been in Hell under moſt acute and inſufferable Torments Millions of years, and yet the payment of all that ſum of Plagues and Woes, ſhall not be of value enough to ſatisfie for the leaſt of thy Sins, nor to croſs out of God's Book the leaſt and ſmalleſt of thy Debts: but thy account ſhall ſtill be as great, and as full as it was at thy firſt p. 86plunging into Hell, and ſtill an Eternity of Torments remains to be paid by thee!

And now wretched Creatures that we are, whither ſhall we turn our ſelves? what hope, what relief can we find? ſhall we flatter our ſelves that God will not require our ſins at our hands? no: they are Debts and therefore he may, and he is a Juſt God, Juſt to himſelf, and to the Intereſt of his own Glory, and therefore he will: God hath beforehand told us, at what rate we muſt expect to take up our ſins, and what we muſt pay for them at the laſt. He hath told us as plainly as the mouth of Truth can utter it, that the Wages of ſin is Death, and the ways Sinners chooſe, lead down to the Chambers of Hell and Deſtruction. Our own Miſery is our own choice. He hath in his Word ſet Life and Death before us, and declared to us the means how we might eſcape the one and obtain the other. He hath repreſented to us the unconceiveableneſs of both: And if we will be ſo obſtinate as after theſe manifeſt repreſentations, to chooſe Hell and Death, it is but Reaſon and Juſtice that we ſhould have our own Choice; for it is our Choice interpretatively, when we chooſe thoſe ways and actions that expoſe to them.

And thus much concerning the acknowledgement we make in this Petition, our Debts. Debts, vaſt and infinite, which the Juſtice of God will ſtrictly require of Sinners in their Eternal Condemnation. Debts, the leaſt of which makes us liable to be caſt into Priſon, into Hell, and for the leaſt of which we can never ſatisfie.

But what is there no hope? Is there no poſſibility to croſs the Book, to cancel the Obligation whereby we ſtand bound to the revenging Juſtice of God, and everlaſting Sufferings?

Truly none by our own perſonal ſatisfaction; but yet there is abundant hope, yea full aſſurance of it, through the free Mercy of our God. And therefore as our Saviour p. 87hath taught us to acknowledge our Debts, ſo he hath likewiſe taught us to pray, Father, forgive us our Debts.

And now that I have ſhewed you our Miſery by reaſon of our Debts, and you have ſeen the black ſide of the Cloud, which interpoſeth between God and us. So give me leave to repreſent to you our Hopes and Conſolation in God's free Grace, and the Divine Mercy in diſſolving this black Cloud, that it may never more appear. And here let us,

Firſt, Conſider what the Pardon of ſin is. And this we cannot better diſcover, than by looking into the Nature of ſin. Sin therefore, as St. John deſcribes it, 1 John 3.4. is a tranſgreſſion of the Law of God. And to the validity of all Laws, it is neceſſary that there be a penalty annexed, either literally expreſs'd, or tacitly implied. The guilt that we contract by tranſgreſſing the Law, is nothing elſe but our liableneſs to undergo this penalty. And this guilt is Two-fold; the intrinſecal and formal, and that is the deſert of puniſhment, which ſin always neceſſarily carries in it as it is a violation of a Holy and Righteous Commandment.

The other is extrinſecal and adventitious, and conſiſts in the appointment and deſignation of the ſinner unto puniſhment. This now doth not formally flow from ſin, but from the Will of God conſtituting and willing to puniſh ſin with Death.

Now Pardon is nothing elſe but the removal of the guilt of ſin. But now the queſtion is, which guilt it removeth. I Anſwer,

Firſt, It doth not remove the intrinſecal guilt of ſin, or the deſert of puniſhment. For the ſins of thoſe who are Juſtified and Pardoned, do yet in their own Nature, deſerve Death and Eternal Damnation. As a Pardon vouchſafed to a Traitor, doth not cauſe his Actions not to have been Treaſonable and worthy of Death: for this doth neceſſarily follow immediately upon the Tranſgreſſing of the Law, to which the Penalty is annexed. So neither is it in the p. 88Power of Pardoning Grace to make that our ſins ſhould not deſerve Death, according to their own demerit; for that were a contradiction, ſince this demerit, is neceſſary and eſſential unto ſin as ſuch.

Secondly, Therefore Pardon of ſin removes that guilt which conſiſts in the adventitious Appointment or Ordination of the ſinner unto Puniſhment, flowing from the Will of God, who hath in his Law threatned to inflict Eternal Death as the Reward and Wages of ſin. Now this deſignation of the ſinner unto puniſhment is Two-fold; either Perſonal or Myſtical. One of theſe two ways God will certainly puniſh every Soul that ſins: either by appointing the ſinner Perſonally to undergo the puniſhment of his iniquities; and thus he deals with unbelievers whom he will puniſh in their own Perſons for their tranſgreſſions. Or elſe he appoints them to undergo the puniſhment of their ſins Myſtically, as being by Faith made one with the Lord Jeſus Chriſt, who himſelf hath born our ſins in his own Body on the Tree. Now Pardon of ſin doth not remove the Myſtical appointment of a Believer unto Puniſhment, for he hath ſuffered it, for Chriſt hath ſuffered it, and Chriſt and he are one Myſtical Perſon by Faith. God never Pardons but he likewiſe puniſhes the very ſin that he Pardons; he puniſheth it in our ſurety and undertaker when he forgives it to a Believer. Pardon of ſin therefore removes only that guilt which conſiſts in our own Perſonal appointment and deſignation to puniſhment: though the ſin doth always in it ſelf neceſſarily deſerve Death, though that Death hath been inflicted upon Chriſt, and therefore upon Believers in him, as Members of him.

But yet notwithſtanding that God thus takes Vengeance on our ſins, he doth Graciouſly Pardon them when he releaſeth our Perſonal Obligation unto puniſhment, and reckons that we have ſuffered the penalty, in Chriſt ſuffering p. 89it, and therefore ought to be diſcharged from any further liableneſs unto it.

This now is that Pardon of ſin which we pray for when we ſay, Forgive us our Debts. And for the more full Explication of it, I ſhall lay down theſe following poſitions.

Firſt, The Pardoning Grace of God in reſpect of us, is altogether free and undeſerved. We can of our ſelves ſcarce ſo much as ask forgiveneſs, but even this comes from the Grace of God, therefore much leſs can we do any thing to merit it. Far be it from us to affirm as the Papiſts do, that Good Works proceeding from Grace are Meritorious of Pardon and Salvation: Alas, what are our Prayers, our Sighs, our Tears, yea our very Blood, ſhould we ſpend it for Chriſt? They are but poor imperfect things, and are ſo far from having in them any infinite worth and value to counterbalance our ſins, that the defects of them add to the number of our other Tranſgreſſions. They cannot all of them make one blot in the Book of God's Remembrance, but may well make more Items there againſt us. Had it been poſſible for Men to have quitted ſcores with Divine Juſtice by what they could do or ſuffer: Heaven would not have been ſo needleſsly laviſh, as to ſend Chriſt into the World, to lead an afflicted Life, and to die an accurſed Death, only for our Redemption and Salvation.

Secondly, The Pardoning Grace of God is not free in reſpect of Chriſt, but it coſt him the price of Blood. It is the Blood of the Lamb Slain from the Foundation of the World, that croſſeth the Debt-Book. Without ſhedding of Blood there is no remiſſion, ſays the Apoſtle, Heb. 9.22. And this is my Blood which was ſhed for the Remiſſion of ſins, Matth. 26.28. And although poſſibly God might according to his abſolute Sovereignty have freely remitted all the ſins of all the World, without any kind of Satisfaction, only by a Free and Gracious Act of Mercy: Yet conſidering that he had otherwiſe declared in his unalterable Word of p. 90Truth, that there muſt be a recompence made him for all our offences, it had been a wrong to his Veracity, if not to his Juſtice, to have granted the Pardon of any one ſin without the intervention of a full price and ſatisfaction. No ſatisfaction could be made correſpondent to the wrong done to an infinite God, but by an infinite Perſon who was God himſelf; for had the Perſon been finite, the Sufferings muſt have been Eternal, otherwiſe they could not have been proportionable to the offence, which requires an infinite Satisfaction: But if the Sufferings had been Eternal, Satisfaction could never have been made, but would for ever have bene making unto the Juſtice of God, and conſequently our ſins could never have been Pardoned. And therefore God appointed to this Work of reconciling himſelf to fallen Man, his only begotten Son, God Co-equal, and Co-eternal with himſelf, and every way infinite, as himſelf, that he might be able to bear the whole Wrath of God at once, and at one bitter draught, drink off the whole Cup of Fury which we ſhould have been draining by little drops to all Eternity. So that Juſtice being ſatisfied in the Sufferings of Chriſt, for the ſins of thoſe whoſe Perſons, and whoſe guilt he ſuſtained upon the Croſs; Mercy hath now a way opened to Glorifie its Riches in their Pardon and Salvation.

Thus in theſe two Poſitions, it appears that though the remitting of our ſins be an Act of God's Free Grace and Mercy in reſpect of us, yet it is the effect of Purchace in reſpect of Chriſt. God Pardons ſins to them who committed them, upon their Faith (and Repentance; but he Pardons not thoſe very ſins to Chriſt, to whom they were imputed, but exacted Satisfaction from him to the very utmoſt rigour of Juſtice. Hence it follows,

Thirdly, That the Pardon of ſin is not only an Act of meer free Grace and Mercy, but according to the Terms of the Covenant of Grace, it is alſo an Act of Juſtice in God. Indeed both Mercy and Juſtice are concurrent in it, p. 91for ſince by the Union of Faith we are made one Myſtical Body with Chriſt, it could not conſiſt with the Equity of God to puniſh the ſins of Believers in their own Perſons; for this would be no other than to puniſh them twice for the ſame Offence, once in their ſurety, and again in themſelves.

Now what abundant cauſe of Comfort may this be to all true Believers, that God's Juſtice as well as his Mercy ſhall acquit them: That that Attribute of God at the Apprehenſion of which they were wont to tremble, ſhould interpoſe on their behalf, and plead for them. Yet through the All-ſufficient Expiation and Atonement that Chriſt hath made for our ſins, this Myſtery is effected, and Juſtice it ſelf brought over from being a formidable Adverſary to be of our Party and to Plead for us. Therefore the Apoſtle tells us, 1 John 1.9. That God is Faithful and Juſt to forgive us our ſins. And St. Paul, 2 Theſſal. 1.6, 7. It is a Righteous thing with God to recompence Tribulation to them that trouble you. And to you who are troubled, reſt with us, when the Lord Jeſus Chriſt ſhall be revealed from Heaven with his Mighty Angels.

Fourthly, When God pardons, he doth no longer account of us as ſinners. Indeed after Pardon, we ſtill retain ſinful and corrupt Natures, and there is that Original Pollution in us that can never be totally diſlodged in this Life. But yet when God pardons, he looks not upon us as Sinners, but as Juſt. The Malefactor that is legally diſcharged, either by ſatisfying the Law, or by his Princes Grace and Favour towards him, is no more reputed a Malefactor, but as Juſt and Righteous as if he had never offended. So is it with us, we are both ways diſcharged of our guilt; both by ſatisfying the penalty of the Law in Chriſt our Surety; and by the Free Grace and Mercy of God, who hath Sealed to us a Gracious Act of Pardon, and therefore we are Juſt in the ſight of God as if we had never ſinned.

p. 92Fifthly, Pardon of ſin is one great part of our Juſtification. Juſtification conſiſts of theſe two parts, Remiſſion, and Acceptance: We have them both joyned together, Epheſ. 1.6, 7. He hath made us accepted in the Beloved, in whom we have Redemption through his Blood, even the forgiveneſs of ſins. Remiſſion of ſins takes away our liableneſs to Death, Acceptation of our perſons gives us a Title unto Life. Now to be free from our obnoxiouſneſs to Death, and inſtated in a Right to Eternal Life; theſe two Conſtitute a perfect Juſtification. For to be accepted of God in Chriſt, is no other than for God through the Righteouſneſs and Obedience of Chriſt imputed to us, to own and acknowledge us to have a Right to Heaven. And therefore we have mention of Pardon and an Inheritance together, in St. Paul's Commiſſion to his Miniſtery, Acts 26.18. That they may receive forgiveneſs of ſins, and an Inheritance among them that are Sanctified.

It is not therefore, O Soul, a bare negative Righteouſneſs that God intends thee in the Pardon of thy ſins; it is not meerly to remove the Curſe and Wrath thy ſins have deſerved (though that alone can never ſufficiently be admired) but the ſame hand that plucks thee out of Hell by Pardon, lifts thee up to Heaven by what he gives thee together with thy Pardon, even a Right and Title to a Bleſſed and Glorious Inheritance. Thy Pardon thou haſt from the Paſſive Obedience of Chriſt in his Sufferings. A Right to Heaven thou haſt through the Active Obedience of Chriſt in fullfilling all Righteouſneſs. And through both haſt thou obtained a compleat Juſtification: God looking upon thee as Innocent through the Satisfaction of his Son, and as Worthy through his Obedience, both which are made thine by Faith.

Now this Pardon of ſin is in Scripture ſet forth by very ſweet and full Expreſſions. It is called, a blotting out of Tranſgreſſion. A Metaphor taken from a Creditors croſſing p. 93the Debt-Book, ſignifying thereby a diſcharge of the Debt. And leſt, we might poſſibly fear God will implead us for them without Book, the Prophet adds forgetting, unto blotting out, Eſai. 43.25. I even I am he that blotteth out thy Tranſgreſſions for my Names ſake, and I will not remember thy ſins. It is called, a covering of our ſins. Pſal. 32.1. Bleſſed is the Man whoſe Tranſgreſſions are forgiven, and whoſe ſin is covered. Yea, we have a further ground of Comfort, for it is not only a covering of our ſins, but it is a covering of God's Face from them. Pſal. 51.9. Hide thy Face from my ſins, and blot out all mine iniquities. It is a caſting of them behind God's back as a thing that he will never more regard. Iſ. 38.17. Thou haſt caſt all my ſins behind thy back. And leſt we ſhould ſuſpect he ſhould turn again to behold them, it is called, a caſting of them into the bottom of Sea, Mic. 7.19. as we do with things we would have irrecoverably loſt and gone. It is a ſcattering them as a thick Cloud, Eſai. 44.22. When the Vapours of it are ſo diſſipated, that there ſhall not remain the leaſt ſpot, to obſtruct the ſhining of God's Face and Favour upon our Souls. Yea, and ſo perfect an Abolition ſhall be made of all our Iniquities, that though Divine Juſtice ſhould enter into a ſtrict ſearch and ſcrutiny after them, they ſhall not be found againſt us. So the Prophet Jeremiah tells us, Jerem. 50.20. In that day ſhall the iniquity of Iſrael be ſought for, and there ſhall be none; and the ſins of Judah, and they ſhall not be found. How hath God heaped up Expreſſions of his Grace and Mercy one upon another? and ſtudied words as it were to aſſure us of the Validity of our Pardon, giving to us abounding Conſolations as our ſins have been abounding. And thus much ſhall ſuffice to ſhew the Nature of Pardoning Grace and Mercy, as expreſſed in theſe words, Forgive us our Debts.

Secondly, Let us conſider unto whom this Petition for Pardon is directed, and that is as all the reſt are, to our Father; p. 94whoſe Laws we have violated, whoſe Juſtice we have offended, whoſe diſpleaſure we have incurred, and to whoſe vengeance we have made our ſelves liable and obnoxious, to him we ſue for Pardon and Remiſſion.

Hence we may collect this note: That it is the High Prerogative of God alone to forgive Sins.

God aſſumes this particularly to himſelf, and ſeems to triumph in the Glory of this Attribute, I even I am he that blotteth out thy Tranſgreſſions. And therefore when Chriſt cured the Paralytick, the Scribes and Phariſees ſtorm'd at him for a Blaſphemer, for ſaying, Be of good chear, thy Sins are forgiven thee: Thou Blaſphemeſt, ſay they, for who can forgive Sins but God alone? Mark 2.7. And this Charge of Blaſphemy which they laid againſt Chriſt, had he not been the true God, had been unanſwerable: And therefore our Saviour denies not their Principle, which is moſt certain and infallible; but to convince them that they themſelves were Blaſphemers, in applying it to him, proves his Deity by a Miracle, and demonſtrates his Authority to forgive Sins, by his Power in healing Diſeaſes.

But you will ſay, if it be the incommunicable Prerogative of God only to forgive Sins, How is it that we find this Privilege and Power, aſcribed unto Men alſo, John 20.23. Whoſoever Sins ye remit, they are remitted. It ſeems therefore that the Apoſtles and Miniſters of Jeſus Chriſt, their Succeſſors, ſtand inveſted by Chriſt with a Power to forgive Sins.

I Anſwer, Remiſſion of Sins is two-fold, either Authoritatively and Judicially; or, Secondly, Miniſterial and Declarative: The former belongs only to God, who by the meer Authority of his Grace and Mercy doth freely and fully acquit us of our Guilt, without requiring any thing at our Hands, by way of recompence or puniſhment. Now for any Creature, either in Heaven or Earth, to aſſume this to himſelf, is a moſt inſolent and Blaſphemous Pride; which p. 95while the Pope of Rome doth, he hath given us the ſtrongeſt Argument that can be, to aſſert and prove him to be the Antichriſt, and that Son of Perdition; for among the many Characters that are given of Antichriſt, all of which do more than ſufficiently belong unto him, this is one, that he exalteth himſelf above all that is called God, 2. Theſſ. 2.4.

Not only above Titular Gods, as Kings and Magiſtrates are, (for it is notoriouſly known what Power he arrogates unto himſelf in diſpoſing Crowns, and transferring States, making Princes themſelves far more inferiour to him, than their Subjects are to them;) but alſo above the only Living and True God, and the Lord Jeſus Chriſt, in pretending to a Judicial Authority to forgive Sins and Offences committed againſt God: For it is clear and evident, whoſoever can Pardon the Offences of one Perſon againſt another muſt himſelf be Superiour to both, and have Authority and Juriſdiction over both; but chiefly over the Perſon offended to make him ceaſe the Proſecution of his Right, and ſit down by the Wrong received: For if a Prince ſhould Pardon the Injury that one Subject doth the other, he muſt command the Perſon grieved not to moleſt or proſecute him that hath done the Wrong, and ſo diſable him from taking revenge. Now what a wretched and damnable Inſolence is it for any vile ſinful Man to pretend to ſuch a Power of forgiving Sins committed againſt God, as if by his Authority he could command God to ſurceaſe his Suit, and to require no farther recompence, but to reſt himſelf contented that it is the Pope's Will and Pleaſure to have it ſo? What is this but to exalt himſelf above all that is called God, not only on Earth, but in Heavean it ſelf? A moſt horrid Blaſphemy, and ſo proper a Character of Antichriſt, that there needs no other to deſcribe him by.

Secondly, There is a Miniſterial declarative Remiſſion of Sins; and this is either Internal in the Court of Conſcience, or External in the Court of the Church of Chriſt p. 96here upon Earth. The former Remiſſion is the Office or Miniſtery of the Holy Ghoſt ſealing of us up unto the Day of Redemption, by his ſilent and moſt comfortable Teſtimony, witneſſing unto us that our Sins are pardoned, and our Perſons accepted. The External Declaration of Remiſſion of Sins, is an open publication to all humble Penitent Sinners the Abſolution and Pardon of their Offences, according to the tenor of God's Faithful Promiſes. And in this ſence alone, the Miniſters of Jeſus Chriſt have power to pardon and remit Sins, Whoſe Sins ye remit they are remitted; that is, whoſe Sins you declare that God hath remitted, they are remitted, not abſolutely but conditionally, in caſe Men come up to the performance of thoſe conditions, upon which God hath promiſed Pardon and Forgiveneſs, which are Faith and Repentance. And therefore in our Publick Prayers, where the whole Congregation hath made an humble Confeſſion of their Sins, the Miniſter according to his Office and Power given him by Chriſt, declares to them, That God Pardons and Abſolves all them that truly Repent, and unfeignedly believe his Holy Goſpel: Or, if on any other Occaſion the Miniſter ſay, I Abſolve thee from thy Sins; yet the meaning is the ſame, he abſolves him Officially not Judicially; he Abſolves by declaring him Abſolved and Pardoned upon his ſincere Faith and Repentance; which if People did but better underſtand, they would not be ſo forward to carp at, leaſt they carp at the very Goſpel it ſelf.

Nor doth this at all intrench upon God's Prerogative; for the Miniſter, only as the Officer and Meſſenger of God, declares that it is he alone who Pardons and Abſolves Penitent Sinners. A Practice as far from bordering upon the intolerable Arrogance of Antichriſt; as it is on the other ſide from yielding enough to the expreſs Authority of Chriſt to adjudge it vain and fruitleſs. As it is the Prince that Pardons, the Herald only proclaims it: So here, it is God p. 97only who Pardons Sinners, the Miniſter's part is in a ſolemn and official manner to Pronounce and Proclaim this Pardon, to all that ſhall accept it upon the Terms on which it is offered by God. And this may ſuffice in Anſwer to that Objection.

But then again it may be Objected, How is it God alone who forgives Sins, whereas we likewiſe are bound to forgive thoſe that Treſpaſs againſt us.

To this I Anſwer, Every Treſpaſs againſt Man is alſo an Offence againſt God; for ſo merciful is our God unto us, that he hath taken his Creatures under the Protection of his Law, and fenced us round with the Authority of his Commands, ſo that no injury can reach us, but it muſt commit a Treſpaſs upon the Divine Law, and break through thoſe bounds that God hath ſet about every Man's Propriety and Right to defend it againſt unjuſt Invaders: But yet if any ſhall dare to violate this, we muſt forgive them ſo far forth as it is a wrong to us, (as I ſhall ſhew more largely hereafter;) but we cannot pretend to forgive the wrong that they have done to God in wronging us; but this muſt be left between him and their own Souls; to his Mercy and their Repentance.

If then it be the Prerogative of God alone to pardon Sin, hence we may for our abundant Comfort be informed,

Firſt, That our Pardon is free and gratuitous; for whatſoever God doth he doth it freely, for his own ſake, without reſpect to any former deſerts, or expectations of any future recompence. It is infinitely below the Sovereignty of his Grace to admit of any other motive for his Mercy, but his Mercy. And therefore he hath told us, I will be Gracious to whom I will be Gracious, and I will ſhew Mercy to whom I will ſhew Mercy, Exod. 33.19. Since it is a God that Pardons, it is infinitely unworthy of his Glory and Majeſty to ſell his Pardons and Indulgencies, and to make his Mercy Merchandiſe.

p. 98But yet this pardoning Grace of God, though it be free in reſpect of Purchace, yet is it limited to Conditions in reſpect of Application; which Conditions are Faith and Repentance. Whoſoever believes in him ſhall obtain remiſſion of Sins, Acts 10.43. Repent, ſays the Apoſtle, that your Sins may be blotted out, when the times of refreſhing ſhall come, Acts 3.19. Think not therefore, O Soul, when thy Conſcience is oppreſſed with the Guilt of Sin, think not what Expiation thou muſt make, what Ranſom thou muſt pay to God; ſay not, Wherewith ſhall I come before the Lord, or bow my ſelf before the High God? Shall I come before him with Burnt-Offerings, with Calves of a year old? Will the Lord be pleaſed with thouſands of Rams, or with ten thouſand Rivers of Oil? Shall I give my Firſt-Born for my Tranſgreſſion, the Fruit of my Body for the Sin of my Soul? as the Prophet ſpeaks, Micah 6.6, 7. What ſhall I do, or what ſhall I offer to make amends and recompence for my Offences? This is to be injurious to the free Grace of God, which requires no ſatisfaction from thee; only thy preſent Acceptance and future Reformation. This is that indeed which God requires from thee; but to think to purchaſe his Favour, and to buy his Mercy, is infinitely to diſparage it. And they only judge rightly of it, who judge it invaluable.

Secondly, It is God that Pardons; therefore our Pardon is full and compleat. Indeed thoſe Acts that God works within us are in this Life imperfect. The Illumination of our Minds, the Sanctification of our Hearts, are God's Works within us; and theſe are defective, not as they come from God, but as they are received in us: As we know but in part ſo we are ſanctified but in part. But thoſe Acts of God, that he doth not work in us, but only terminate upon us, of which we are the Objects, but not the Subjects, they are all as perfect here as they ſhall be to all Eternity: Thus God Juſtifies, Adopts, and Pardons fully and compleatly; p. 99for theſe are Acts of God reſiding in his own Breaſt, where they meet with no oppoſition or allay; nor do they increaſe by any ſmall Degrees as our Sanctification doth; but are at once as perfect as ever they ſhall be. I do not mean, (though ſome have ſo thought and taught,) that God doth at once Pardon all the Sins of a true Believer, as well thoſe which for the future he ſhall commit, as thoſe which he hath already committed, which is an abſurd and dangerous Tenet; as if Sin could be pardoned before it were, or guilt removed before it be contracted. But only whatſoever Sins God pardons, he doth it not gradually. Nothing of guilt is left upon the Soul when God Pardons it, though ſtill there be ſomething of filth left in it when God Sanctifies it. And therefore, as it is the great grief of God's Children, that their inherent Holineſs is ſo imperfect, affronted by Temptations, foiled by Corruptions, oppreſſed and almoſt ſtifled to Death by a Body of Sin that lies heavy upon it; yet this on the other Hand may be their exceeding great comfort and rejoicing, that God's pardoning Grace is not as his ſanctifying Grace is, nor granted to them by the ſame ſtint and meaſure. A Sin truly repented of, is not pardoned to us by halfs, half the guilt remitted and half retained, (as the Papiſts fanſie to eſtabliſh their Purgatory:) No, O Sinner, there is not any guilt left for thee to ſatisfie for, not any reſerve of puniſhment for thee to undergo; but all thy Sins are ſo pardoned, that they are in God's Account as if they had never been committed againſt him. And therefore be thy Comforts never ſo ſtrong and flowing, and thy ſenſe of God's pardoning Grace never ſo clear; yet know that thy Pardon is ſtill infinitely more perfect than thy Joy in it can be ſatisfactory: For Aſſurance, and the ſenſe of Pardon, is a Work of God's Spirit wrought in us, and is commonly mixed with ſome heſitation and miſgiving doubts; but our Pardon is an Act of God in himſelf, where it meets with nothing contrary; and therefore with p. 100no abatement; but is as perfect and abſolute as ever it ſhall be in Heaven it ſelf.

Thirdly, Is it God that Pardons? Then for thy comfort know, that he can as eaſily forgive great and many Sins, as few and ſmall: For the greatneſs and multitudes of thy Sins can make no odds in infinite Grace and Mercy, only repent and believe. God proclaims his Name, Exod. 34 7. The Lord God Merciful and Gracious, Long-ſuffering, and abundant in Goodneſs and Truth, forgiving Iniquity, Tranſgreſſion, and Sin: That is, all ſorts and ſizes of Sins. The greateſt Sins repented of, are no more, without the extent of his Mercy, than the leaſt unrepented of are without the cognizance of his Juſtice. And that there is any one, (though but one) Sin unpardonable, ariſeth not ſo much from the atrociouſneſs of the Fact, as if it exceeded Mercy; but only from the malignity of its Nature, hardning the Heart againſt God, and making it uncapable of Repentance; otherwiſe could they who commit this Sin repent, even they alſo ſhould obtain Pardon. Say not therefore, Mine Iniquity is greater than can be forgiven: I have out-ſinn'd Mercy, and there is no Portion for me in God, his fiery Indignation will eternally devour me. This is to be injurious unto God, and to ſtint that Grace and Mercy which he hath made infinite: And thou may'ſt with as much Truth and Reaſon ſay, that thou art greater than God, as that thy Sins are greater than his Mercy.

Yet here, before I leave this, let me caution you that you do not abuſe this comfortable Doctrine of God's pardoning Sin, and turn that into Preſumption that was intended only to arm you againſt Deſpair. Indeed both Preſumption and Deſpair tend, in a divers manner, to encourage and harden Men in Sin: The Deſpairing Sinner argues, If I muſt not be ſaved, if my Sins be ſo many and great that there is no Pardon for them, to what purpoſe then ſhould I live ſtrictly? To what purpoſe ſhould I croſs and vex my ſelf by an p. 101unprofitable ſeverity? It is too great niceneſs to ſcruple farther ſinning, when I am already ſure of Damnation; and therefore if I muſt go to Hell, I will make my way thither as pleaſant as I can. This is a kind of Deſpair that produceth, not horrour, as it doth in ſome, but a moſt wretched careleſsneſs what becomes of them.

On the other hand Preſumptuous Men argue, God is able to pardon the greateſt and vileſt Sinners; they cannot ſin beyond the reach and extent of his Grace and Mercy; and therefore what need they yet trouble themſelves to repent and reform, they will yet indulge themſelves a little longer in their Sins; for it is as eaſie for God to pardon them at the laſt moment of their lives; as upon many years preparation.

We ſee Iniquity every where moſt fearfully to abound in the World, and doubtleſs both Deſpair and Preſumption have too great an influence both upon the Minds and Lives of Men, to make them careleſs in their Eternal Concernments.

Enough hath been ſpoken to the Deſpairing, which are but few; but to the Preſumptuous let me add a Word. It is the moſt unworthy and diſ-ingenuous uſe they can make of the Mercy of God to preſs it to ſerve againſt its Authority: Shall we continue in Sin that Grace may abound, God forbid? Shall we Sin licentiouſly, becauſe God pardons freely? no, the Grace of God obligeth otherwiſe, the Love of Chriſt conſtraineth otherwiſe; the filial diſpoſition of the New Creature enclineth otherwiſe;. Gratitude and Retribution engage otherwiſe. But if theſe motives be too refined and ingenious for thy ſordid and ſlaviſh Spirit; and if thou wilt ſtill go on in the Preſumption of thy Heart, crying Peace, Peace to thy ſelf; although thou continueſt, adding one Iniquity to another, know, O vile wretch, that the Lord will not ſpare thee, but the Anger of the Lord and his Jealouſie ſhall ſmoak againſt thee; and all the Curſes that p. 102are written in his Book ſhall come upon thee, and the Lord will blot out thy Name from under Heaven, Deutr. 29.19.

And thus I have done with the general conſideration of God's pardoning Sin, held forth to us in this Petition: Forgive us our Debts or Treſpaſſes.

Now in this Petition we pray not only for the Pardon of Sin; but likewiſe for all things that are antecedently neceſſary to obtain it: As,

Firſt, We pray that God would diſcover to us the horrid odious Nature of Sin; that he would convince us of the woful miſerable Eſtate that we are in by Nature; and how much more wretched and miſerable we have made our ſelves by our ſinful lives; that he would ſet home the terrours of Sin upon our Conſciences to our humiliation, and make us Deſpair in our ſelves, that we might fly unto Chriſt, and lay hold on that help and refuge he hath ſet before us.

Secondly, We pray that God would humble us under the ſight and ſenſe of our manifold Tranſgreſſions, that as our Sins have made us vile in God's Eyes, ſo they may make us vile in our own, to loath our ſelves in duſt and aſhes for them.

Thirdly, We pray that God would give us his Spirit to enable us to confeſs our Sins cordially, and ſincerely to pour forth our Hearts before him, and to acknowledge our manifold Provocations with ſhame and godly ſorrow, upon which God promiſed to grant us pardon and forgiveneſs, Prov. 28.13. He that covereth his Sin ſhall not proſper; but he that confeſſeth and forſaketh them ſhall find Mercy. And the Apoſtle tells us, If we confeſs our Sins, God is Faithful and Juſt to forgive us our Sins, and to cleanſe us from all Ʋnrighteouſneſs, 1 Joh. 1.9.

p. 103Fourthly, We beg a more clear underſtanding of the Sacrifice and Atonement made by Jeſus Chriſt, through which alone all Pardon is purchaſed and procured: To know both what it is and why ordained; and likewiſe the knowledge of God's rich and free Mercy, and the Conjunction of this Sacrifice and Mercy together, in the great Myſtery of the freeneſs of Divine Grace, and the Satisfaction of Jeſus concurring to the Remiſſion of our ſins, and the Salvation of our Souls.

Fifthly, We pray that we may have a high eſteem of Chriſt, and may hunger and thirſt more after him and his Righteouſneſs, through whom alone Pardon of our ſins is to be obtained.

Sixthly and laſtly, We pray that we may be brought over to cloſe with the Lord Jeſus Chriſt by a lively Faith; that his Righteouſneſs thereby may be made ours, and we by that Righteouſneſs may obtain Pardon of our ſins, and an Inheritance among them that are Sanctified. For though Pardon be procured by the Death of Chriſt, yet the Application of it to the Soul, is only by Faith, uniting us unto him, and making us one with him. For all that Chriſt hath either done or ſuffered for the Redemption of the World, would be altogether in vain as to our particular benefit and advantage, were it not that Faith entitles us unto it, and makes that ſatisfaction which he hath given to Divine Juſtice to be Myſtically our Act, as it was Perſonally his.

And thus I have conſidered the Petition it ſelf, Forgive us our Debts.

I now proceed to the Condition or Plea annexed. As we forgive our Debtors. And here we have,

Firſt, the Act, Forgive.

Secondly, The Object, Debtors.

Thirdly, The limitation of this Object, our Debtors.

Fourthly, The proportion or reſemblance, in the Particle as: As we forgive our Debtors.

p. 104I ſhall begin with the Object, Debtors. As all Men ſtand indebted to God in a Two-fold Debt; a Debt of Obedience, and a Debt of Puniſhment: So one Man may be a Debtor to another two ways; either by owing to him a Debt of Duty, or elſe a Debt of Satisfaction.

Firſt, Some Men ſtand indebted to others in a Debt of Duty. And indeed I might well have ſaid, this Debt is reciprocal between Man and Man. Thus Children, owe Parents Reverence and Obedience, and Parents their Children Proviſion and Education. Subjects owe their Magiſtrates Honour and Tribute, and Magiſtrates owe their Subjects Juſtice and Protection. Servants owe their Maſters Fear, Diligence and Faithfulneſs; and Masters owe their Servants Maintenance and Encouragement. And generally all Men owe one another, Love, Reſpect and Kindneſs.

Now theſe Debts cannot balance one another, that as much as is left unpaid me by any perſon; ſo much again I may refuſe to pay him. If a Father pay not his Debt to his Child, or a Magiſtrate to his Subject, or a Maſter to his Servants, they are not hereby acquitted of their Obligations, but ſtill Duty, Obedience and Faithfulneſs is required from Inferiours to their Superiours: And ſo on the contrary, Love, Protection and Maintenance is required from Superiours to their Inferiours, although peccant, as long as the Relation ſhall continue between them: And the reaſon is, becauſe we are bound to theſe Duties, not only by the Obligations that mutual Offices lay upon us, but by God's expreſs Will and Command, and the performance of the Relations that is betwixt us. And therefore, though it be Lawful for two Perſons that owe one another an equal Debt of Money, or other ſuch like things, to croſs out one Debt by the other, and ſo diſcount it betweem them: Yet it is not ſo where the Duties that God requires are the Debts they owe to each other: for although others may fail in the performance of what belongs to their part, yet thou oughteſt not p. 105to fail in thine; for thus to be even with Men, is to run in Debt with God, and to make him thy Creditor, who will certainly be thy Revenger.

And from hence it appears that this is not the Debt that we are to forgive our Debtors, for we have no power to releaſe them from their Obligation to Duty, whilſt the Relation between us continues, no more than we have to reſcind the Laws of God and of Nature.

Secondly, Some Men may ſtand indebted to others in a Debt of Satisfaction, as they owe them reparation on good grounds for wrongs and injuries done againſt them, and this is the Debt which we are to forgive others.

Now as wrongs and injuries are of divers ſorts, ſo many divers ways may others become Debtors to us.

And they are chiefly theſe Six that follow:

Firſt, By wronging us in our perſons, either by unjuſt Violence, or by unjuſt Reſtraints. Thus the Perſecuting Jews were Debtors to the Apoſtles and Diſciples of Chriſt, for often Scourging and Impriſonieg them.

Secondly, By wronging us in our Place and Dignity, and in the Office, to which by God's Providence we are called. And ſo alſo thoſe that vilifie the perſons, and detract from the Authority of thoſe that are ſet over them, become their Debtors. Thus Aaron and Miriam were Debtors unto Moſes, for traducing the Authority that God had committed unto him, Numb. 12.2.

Thirdly, By wronging us in our Friends and Relations, either by corrupting them. Thus Sechem became a Debtor to Jacob and his Sons, for violating his Daughter and their Siſter. Or elſe by deſtroying them: So Herod to the Bethlemitiſh Mothers by murdering their Children.

Fourthly, By wronging us in our Right and Title, with-holding from us what is our due.

Fifthly, In our Poſſeſſions, when either by Force or Fraud they take from us what of Right belongs to us.

p. 106Sixthly, And laſtly, in our Reputation and good Name, unjuſtly defaming us for thoſe Crimes which only their Malice hath invented and publiſhed againſt us.

To all theſe wrongs we are ſubject, God permitting the wickedneſs of Men, a large ſcope to vent it ſelf, and affording us a large field to Exerciſe our meekneſs and forgiving temper in each of theſe.

But withal, if thoſe who in any of theſe, or any other particulars do wrong their Brethren, are by the Sentence of our Saviour here pronounced Debtors, this ſhould teach them to look upon themſelves as obliged to make ſatisfaction according to the utmoſt of their Power and Ability.

Thou therefore who art Conſcious to thy ſelf of wronging any either in their Perſons, or Dignities, or Relations, or Rights, or Poſſeſſions, or Reputations: Though it be thy Duty to confeſs it before God, and humble thy ſelf to him for it, begging Mercy and Pardon at his hands: Yet this is not enough; for by one ſingle offence thou haſt contracted a double Debt; thou ſtandeſt indebted to the Juſtice of God for the Violation of his Law. But this is not all, but thou ſtandeſt in Debt unto Man likewiſe, by injuries done againſt him, and both thy Creditors muſt be ſatisfied: God by the Righteouſneſs of Chriſt through thy Faith and Repentance; and Man by an Acknowledgment, Reparation and Reſtitution. The Apostle hath commanded us, Rom. 13.8. To owe no Man any thing, but to love one another. And indeed Satisfaction for Wrongs is a neceſſary part of Repentance; for he that truly Repents, doth really and from his heart wiſh that the Wrong had never been done, and therefore willbe ſure to do his utmoſt to annihilate the fault, by giving the abuſed Party a compenſation fully anſwerable to the injury, and to the utmoſt of his Ability, reſtore him into the ſame or a better Condition than that in which he was before he received the Wrong. Therefore,

p. 107Firſt, Art thou Conſcious to thy ſelf that thou haſt wronged any Man in his Credit and Reputation, either by raiſing or divulging falſe and ſlanderous Reports: know that thou art his Debtor, and Juſtice obligeth thee to make him ſatisfaction for that injury, by wiping away thoſe aſperſions, and licking away the dirt with the ſame Tongue with which thou didſt beſpatter him: for if thou ſuffereſt the ſame Reports to run on which thou haſt ſet on foot, all that ſhall relate them after thee, multiply thy guilt; and all the numerous Off-ſpring of Lyes, which (through a certain itch that Men have of ſpeaking ill) will be ſoon propagated, ſhall all be charged upon thee; for of them all, thou and the Devil art the Father.

2ly, Art thou Conſcious thou haſt wronged thy Superiours, as Magiſtrates, Miniſters, Parents, or Maſters, in that Authority and Power that God hath given them over thee, by any diſobedient demeanour towards them: know that thou art their Debtor, and it lies upon thy Conſcience to give them due ſatisfaction; which becauſe it cannot be done by recalling the Offences paſt, it muſt be done by an humble acknowledgment to them, deſiring their Pardon, and promiſing and endeavouring more ready ſubmiſſion for the future. So was the Caſe of Aaron and Miriam when they had affronted Moſes, and were convinced of the wrong they had done him: Aaron makes his humble acknowledgment and begs forgiveneſs, Numb. 12.11. Alas my Lord, I beſeech thee lay not this ſin upon us, wherein we have done fooliſhly, and wherein we have ſinned. And ſo the Prodigal when he returned to his Father, confeſſed his diſobedience, Luke 15.21. Father, I have ſinned againſt Heaven and in thy ſight, and am no more worthy to be called thy Son. Which though it be a Parable, yet teacheth us real and literal Duties in parallel caſes.

Thirdly, Art thou Conſcious to thy ſelf, that thou haſt wronged any one in their Right, either in with-holding or p. 108taking from them what in Law and Equity belonged to them? thou art their Debtor, and as ſuch art bound to make them ſatisfaction by making them a full and plenary Reſtitution; and that though the thing wherein thou haſt wronged them be great or ſmall, more or leſs; yea though it ſhould ſeemingly tend to the loſs of thy Credit to acknowledge ſuch a wrong, or viſibly tend to thy impoveriſhing and undoing to reſtore it. Nor is it enough when thy Conſcience checks thee for it, that thou confeſs the ſin to God, and prayeſt for Pardon at his hands; but it behooveth thee to render unto Man what is his, and what thou unjuſtly keepeſt from him, whether it be his by thy Promiſe and Engagement, or by his former Title and Poſſeſſion. As thou loveſt thy Soul, and hopeſt for Pardon and Salvation, thou muſt make Reſtitution; and the reaſon is, becauſe as long as thou detaineſt it, ſo long thou continueſt in the Commiſſion of the ſame ſin, for an unjuſt detainure and poſſeſſion is a continued and prolonged Theft: And certainly our Repentance be it what it will, can never be true and ſincere while we continue in the ſin we ſeem to repent of, and this Repentance not being true, Pardon ſhall never be granted thee, but as thou remaineſt a Debtor to Man, ſo thy Debt to God remains uncancell'd; and though Men may not ſue thee to recover their Right, becauſe this ſin ſometimes is ſo ſecretly carried on, that it may not come to their knowledge, yet Divine Juſtice will ſue thee for it, and purſue thee to Eternal Condemnation.

But you may ſay, What if thoſe whom we have wronged, be ſince dead? how can any Reſtitution be made to them, or any Recompence reach them.

I Anſwer; In this caſe, thou art bound to find out their Children or Relations in whom they ſtill live, and to whom it is to be ſuppoſed, that which thou haſt detained, ſhould have deſcended, and to reſtore it unto them, with ample ſatisfaction likewiſe for all the prejudice they have ſuſtained in the mean time for want of it.

p. 109But in caſe none can be found to whom of Right it may belong, then God's Right takes place, as he is the Ʋniverſal Proprietor of all things, and thou oughteſt beſides what thou art obliged to give of thine own, to beſtow it in Works of Charity and Piety, which may promote his Glory, ſtill bewailing that thou haſt ſo long deferred the Reſtitution of it to the immediate Owners, till thou haſt made thy ſelf now incapable of doing it.

This perhaps will ſeem a very hard Leſſon to many; and doubtleſs it is ſo to a World ſo full of Rapine and Injuſtice: But I cannot, I dare not make God's Commands lighter nor eaſier than he hath made them: And let this ſeem as hard as it will, yet this is the Rule of Chriſtianity, this is the inflexible Law of Juſtice, and without obſerving it, you keep your ſelves from all hopes of obtaining Pardon by continuing in your ſin, which is utterly inconſiſtent with Repentance, and without Repentance there can be no Remiſſion nor Salvation.

And thus much for the word Debtors, and what it intimates to us; namely, that we are bound to make ſatisfaction for all the wrongs and injuries we have done to any others.

But then as there lies this Debt on the part of the Debtor, ſo doth there likewiſe one great and important Duty on the part of the Creditor, and that is forgiveneſs: As we forgive our Debtors. Now all pardon and forgiveneſs is a removing of the liableneſs unto puniſhment under which we formerly lay: And therefore as when God pardons, he frees us from the puniſhment due to our offences; ſo when we pardon and forgive others, it muſt be by a meek forbearing to puniſh others who have offended us. And this conſiſts in two things.

Firſt, In abſtaining from the outward Acts of private and perſonal Revenge, whether by word, or by deed; for both are expreſly forbidden us. If others have bent their p. 110Tongues againſt us, and ſhot forth their Arrows even cruel words; Chriſtianity obligeth us not to return them back again, much leſs, (as is the common but wicked practice of the moſt) with double meaſure and advantage: for if they have wronged us by their actions, as well as by their ſpeeches, we may not aſſume to our ſelves a liberty of Retribution, nor think that the iniquity of their proceeding, will juſtifie the Equity of ours: for both of theſe, ſee what the Apoſtle ſaith, 1 Pet. 3.9. Be pitiful, be courteous, not rendring evil for evil, for railing for railing, but contrarywiſe bleſſing, knowing that you are thereunto called that you ſhould inherit a bleſſing. And indeed there is nothing that the Goſpel and Laws of Chriſt do more inſtantly preſs upon us, than that we would not requite injuries with injuries: This prohibition is the proper Character of his Doctrine, and this the practice of his Diſciples. Revenge is a wild untam'd paſſion that knows no bounds nor meaſures. And if we were permitted to carve it out for our ſelves, we ſhould certainly exceed all limits and moderation: for ſelf-love which is an immoderate affection, would be made the whole Rule of our vengeance: And becauſe we love our ſelves abundantly too well, we ſhould revenge every imaginary wrong done us with too much bitterneſs and ſeverity: And therefore God would not truſt the righting of our ſelves in our own hands, knowing we would be too partial to our own intereſt and concerns; but hath aſſumed it to himſelf as the Prerogative of his own Crown. Rom. 12.19. Dearly beloved, avenge not your ſelves, but rather give place unto Wrath, for it is written, Vengeance is mine, I will repay ſaith the Lord.

But you will ſay, How then, muſt we ſit down under every petulant wrong that is done us, and by a ſtupid Patience invite injuries, and tempt others to the ſport and recreation of abuſing us; for every one will be ready to ſhoot his Arrows againſt a ſoft Butt, where they will ſtick; but who will care to p. 111ſhoot them againſt a Stone-wall, that will rebound them back in their Faces again?

I Anſwer, It is indeed well worth the moſt ſerious and critical conſideration, rightly to ſtate how far we are bound to forgive Injuries and Wrongs, without requiring any ſatisfaction for them. And becauſe the reſolution of this ſeems to be of great difficulty, as alſo of great importance for the regulating of our Conſciences, I ſhall firſt lay down ſome Diſtinctions, and then ſome Concluſions drawn from them for our more full ſatisfaction in this caſe.

Firſt, Thoſe Wrongs that are done thee, may either be forgiven by thee or without doing any wrong to others, or not.

Secondly, Thoſe Wrongs which thou may'ſt forgive without doing any wrong to any other, are either light and tolerable Offences, or of great concern and conſequence. Now theſe Diſtinctions being premiſed, I ſay,

Firſt, In no Caſe whatſoever, be the injury greater or leſs, is private revenge to be allowed; but ſo far forth art thou bound to forgive it, as not to be both Judge and Executioner thy ſelf. This, I ſuppoſe, is clear and indubitable, that all revenge is to be committed to the Magiſtrate's Sword, whom God hath armed with Authority and Commiſſion, to be the Avenger to execute Wrath upon them that do evil.

Secondly, Therefore if the wrong thou haſt received be inſupportable, and tends either to the ruine of thy Eſtate and neceſſary ſubſiſtence, or to the irreparable loſs of thy good Name, or it may be of thy Life: I know no precept of forgiveneſs, that doth in this caſe forbid thee to ſeek ſatisfaction; but it muſt be only in a publick and legal way, otherwiſe in forgiving others we ſhould vaſtly injure our ſelves, and ſo pervert the rule which commands us to love our Neighbours as our ſelves, and therefore our ſelves primarily as the ſtandard and meaſure of our love to them. Now if p. 112any one ſhould attempt to take away that which is neceſſary to my livelihood; or by falſe accuſations ſhould go about to take away my Credit or my Life; certainly I owe ſo much Charity to my ſelf, as to reſiſt him in it, and to require ſatisfaction and recompence for it; but ſtill this muſt be obſerved, that we ought not to right our ſelves according to our own private diſcretion, but by the Sentence of the Law and by the Authority of the Magiſtrate; for the Law is good, ſays the Apoſtle, if it be uſed lawfully. And therefore briefly in our ſeeking for our Right at Law there are theſe three things requiſite to make it a lawful and allowable Action.

Firſt, When that we ſue for, is a matter of moment.

Secondly, When we have to do with obſtinate and ſtubborn Perſons, who will yield to nothing but what they are forced and compell'd to, and will not ſtand to the Award and Arbitration of private Chriſtians.

Thirdly, When we have before-hand uſed all likely and probable means to prevail with thoſe who have done us wrong, to make us neceſſary and fitting ſatisfaction. Theſe Three things muſt always concur to make our ſuing even for publick revenge a thing lawful. And then in all ſuch Proceſſes we muſt be ſure to obſerve theſe Two things.

Firſt, That we have Right on our ſide, or at leaſt be verily perſwaded that we have it, and that the Perſon whom we proſecute doth us wrong. To ſeek for reaſonable ſatisfaction in this caſe, is ſo far from being charged with Rancour and Malice, that it is rather an effect of Love to bring them to do us right, whereby indeed they do greater right to themſelves.

Secondly, We muſt be ſure to maintain Love to them, being willing and ready to do them any kind Offices, whatſoever lies in our power. We muſt therefore ſeek our Right with much meekneſs and compaſſion. And when a Controverſie depends between us and any other, we ſhould not p. 113make it a matter of ſtrife and variance, but only put it to the deciſion of the Law, to whom the right belongs; and if it be found to belong to the other, and not to thy ſelf, thou oughteſt to be glad that Right is done, and to prefer the intereſt of Juſtice before thine own; otherwiſe thou ſeekeſt Victory and not Equity. And this is the Second Concluſion, that for a great important Wrong, thou mayeſt lawfully ſeek for ſatisfaction.

Thirdly, If the Wrong done thee cannot be paſs'd by without the wronging of others, thou mayeſt and oughteſt in this caſe to require ſatisfaction. As for inſtance, the Laws of the Land have ordained Death as the puniſhment of Robberies and Theft upon the High-way in the Day, and breaking open of Houſes in the Night; not ſo much for revenge upon the Guilty, as for example to others, and for ſecurity to the Innocent. In this caſe, we ought not to paſs by any who have been deprehended thus unjuſtly invading our Poſſeſſions; eſpecially if we have juſt cauſe to ſuſpect, (as commonly it ſo happens,) that our ſuffering them to eſcape, will but embolden them to farther outrages; for this were a wrong done to the Nation and Community in which we live, and by ſuch an indiſcreet pity and compaſſion we bring upon our ſelves the Guilt of all the Crimes that they afterwards commit.

Fourthly, If the Wrongs that are done thee be tolerable, and thou mayeſt forgive them without wronging of others; the Laws of Chriſtianity oblige thee ſo to do, without ſtanding upon any ſatisfaction and reparation for them. Our Saviour hath given us our Rule in this Caſe, Matth. 5.40. If any Man will ſue thee at Law and take away thy Coat, let him have thy Cloak alſo: Which teacheth us that about ſmall matters, things which we may eaſily be without, or eaſily procure, ſuch as a Cloak or Coat, we ſhould not be contentious, but rather recede from our Right, than vigorouſly purſue it with ſtrifes and quarrels. And we ought p. 114to be ſo far from ſeeking revenge for ſuch petty Injuries, as are not deſtructive nor greatly prejudicial to us, as to be willing rather to ſuffer a Second, than to revenge the Firſt.

For if all that can be called our due and our right muſt be exacted to the very utmoſt, what Debt is there that we are bound to forgive? Thoſe therefore are juſtly to be condemned that take every advantage againſt their Neighbours, and although the Offence be but trivial, a paſſionate Word, or a ſudden and light Blow, that proceeded not from any propenſe and intended Malice, or the like, preſently purſue ſuch Advantages with rigour and extremity; and becauſe they may do it according to the Law of Man, regard not the Law of God which commands us to forgive ſuch Debtors.

And this is the firſt thing wherein forgiveneſs doth conſiſt, in abſtaining from the outward Acts of Revenge, and exacting ſatisfaction from thoſe who have wronged us, where we have ſeen how it is limitted, and how to be obſerved.

Secondly, Forgiving our Debtors conſiſts in the inward frame and temper of our Hearts towards them, that we bear them no Malice, no Ill-will; but be as much in Charity with them, as though they never had offended us. And this forgiveneſs we are bound always to exerciſe, even in thoſe caſes in which we may ſeek for ſatisfaction; yea, although we could never proſecute them for ſatisfaction; yet if we retain ſecret grudgings and animoſities in our Hearts againſt them, this is not an entire forgiveneſs, and ſuch as will be acceptable to God; for he eſtimates the Heart, and not only the outward Actions-which may have many bye ends to ſway and direct them.

And thus I have, as briefly as I could, ſhown you what forgiving of our Debtors is, and how far we are bound to do it.

p. 115And now, Chriſtians, I know you cannot, but reflect ſeriouſly upon it, how hard and difficult a Duty this of forgiveneſs is. It is that which the whole intereſt of Fleſh and Blood, and all the Party that Paſſions and Affections can muſter up within us will certainly rebel againſt this Doctrine. And alas, how ſeldom is it that Men can conquer themſelves ſo as to yield obedience unto it really and cordially! Whence is it that all places are ſo full of Railing and Reviling, Quarrels and Challenges, vexatious Contentions, and endleſs Suits, Warrants, Arreſts, Actions, and Impriſonments, and that upon ſlight Injuries and Provocations; but only that they have not learned this neceſſary Duty, of forgiving one another? Nay, many think it the part of a high Spirit and generous Nature to make themſelves terrible to thoſe whom they ſuppoſe have in the leaſt wronged and affronted them; and upon the leaſt diſguſt fly out into all extremities of Threatnings and Revenge; whereas in Truth this is but the Effect of a mean and ſordid Spirit. It is a Diſpoſition breathed into Men's Souls by the Devil, and demonſtrates, as a great deal of Pride, ſo a great deal of Vileneſs and Baſeneſs: The trueſt Gallantry and Generouſneſs is to imitate the great God, in being patient and long-ſuffering, and ready to pardon and forgive. This is that heighth of Spirit, the true Magnanimity and Greatneſs; and if we would be perfect we muſt ſtoop; ſtoop did I ſay? rather we muſt aſpire to this Heavenly Temper. And to excite unto this, conſider,

Firſt, That it is infinitely more honourable to forgive a Wrong than to revenge it: For,

Firſt, The one makes thee like to God, the other makes thee like the Devil: Yea, it is the chiefeſt excellency by which God delights to be ſet forth. I, even I, am he that blotteth out thy Tranſgreſſions, Iſai. 43.25. And who is a God like unto thee that Pardons Iniquity? Micah 7.18. Now how Glorious is it to imitate God in that which he himſelf p. 116counts his chiefeſt Glory? The Great Ones of the Earth imitate him in Power and Authority, and are ſome kind of glimmering Types of his Majeſty, who daunts and dazles all approachers. But a poor contemptible Chriſtian, whoſe meanneſs lays him open and expoſed to all the Wrongs and Injuries of abuſive and inſulting Wretches, may repreſent a far greater Glory of God, than that wherein Princes and Monarchs ſhine; even his Forbearance, Pity, Long-ſuffering, and Pardon: He may repreſent God ſitting upon his Throne of Grace; whereas the other repreſents him only ſitting upon his Throne of Power. Now God never Triumphs more in any Attribute, than that of his Mercy: See with what fair Flouriſhes he writes his Name, Exod. 34.6. The Lord, the Lord God; infinite in Power, that ſpreads forth the Heavens and rangeth all the Hoſt of them, that hangs up the Earth in the midſt of the Air, and the whole World in the midſt of a vaſt and boundleſs nothing, that pours out the great Deep and meaſures it in the hollow of his Hand, that rides upon the Wings of the Wind, and makes the Clouds the duſt of his Feet? No, but when he would diſplay himſelf in his greateſt Glory, he doth it in a ſtill Voice, The Lord God, Merciful and Gracious, Long-ſuffering, and abundant in Goodneſs and Truth, keeping Mercy for thouſands, forgiving Iniquity, Tranſgreſſion, and Sin. Now, O Chriſtian, by forgiving thoſe who have wronged thee, thou makeſt thy ſelf as a God unto them, and imitateſt him in that wherein he doth chiefly Glory.

Secondly, It is more honourable, becauſe to Pardon is always the Act of a Superiour; it is a Prerogative of Royalty, and highly becomes the Majeſty of thoſe whom Chriſt hath made Kings as well as Prieſts; and certainly they cannot better declare themſelves ſuch, than by iſſuing out Pardons. Think therefore with thy ſelf, O Chriſtian, when thou art wronged and affronted, think what an advantage the petulancies p. 117of froward Men do give thee to make thy ſelf their Superiour; it is but pardoning them and thou aſcendeſt the Throne. And certainly they can never ſo much Triumph over thee by their Injuries as thou maiſt over them by Forgiveneſs. And ſo much for the Firſt motive.

Secondly, Conſider how many Offences God hath forgiven thee, and this will be an effectual motive to engage thee to forgive others. And here conſider who it is that hath forgiven thee, and what it is he hath, forgiven thee.

Firſt, Conſider who it is that hath forgiven thee. And here conſider the infinite diſtance that is between thee and him; he is the Sovereign Lord and Creator of all, in compariſon with whom thou art nothing, yea leſs than nothing. He ſtands in no need of thee, but whether thou live or die, periſh or art ſaved, he is the ſame God, for ever Bleſſed in himſelf. He is able to deſtroy thee every moment, able to breath thee back into thy Duſt, to look thee into Hell and Deſtruction. They periſh at the rebuke of thy Countenance, Pſal. 80.16. And yet this high and abſolute Lord, at thy entreaty, freely forgives thee all thy Debts, although he might have gotten himſelf a great renown in thy everlaſting Perdition, and might have ſet thee up as a flaming Monument of his Wrath, and inſcribed on thee Victory and Truimph to the Glory of his everlaſting Vengeance. And ſhouldſt not thou then, O Man, O Worm, forgive thy Fellow-Servant, one of the ſame Mold and Materials with thy ſelf, one to whom perhaps thou art no way Superiour, unleſs that he hath now given thee an opportunity of pardoning him; one who poſſibly may hereafter be helpful unto thee, and in Agreement and Peace with whom thou mayeſt find much Comfort and Good to thy ſelf; ſhouldſt thou not much more forgive him? Certainly God may very well think thee unworthy of his Pardon, who art infinitely his p. 118Inferiour, if thou canſt not think thoſe worthy of thy Pardon, who in Nature are thy Equals.

Secondly, Conſider the Wrongs and Debts that God hath forgiven thee, are infinitely greater than thoſe thou art to forgive unto Men: Their Offences againſt thee are but Pence; but thine againſt God are Talents. And as there is a vaſt diſproportion in the Nature of the Offences, ſo is there likewiſe in the Number of them. The Servant in the Parable, whom his Lord forgave, owed him ten thouſand Talents; but his Fellow-Servant, whom this Wretch would not forgive, owed him but an hundred Pence, Matth. 18. So is it with us, our Sins againſt God, for the greatneſs of them are Talents, for the number of them are ten thouſand; in every thing we do we wrong the Glory of God, and are continualling offending him: But Men do not always wrong us; or if they did, yet the leaſt of our Offences againſt God is far more hainous, than the greateſt of Men's can be againſt us; we cannot ſpeak of him, nor to him, but that by our unworthy and low Conceptions we revile him far more, than any Man can do us by the moſt ſtudied and bitter invectives. The leaſt irreverend thought of God is a greater injury againſt him, than it would be againſt us if Men ſhould wound or ſtab us. And yet although thy Deeds be as great as Talents, and ſo numerous as many thouſand Talents, yet thy Lord and Maſter frankly forgave thee all: And this ſhould, by all the obligations of ingenuity, conſtrain thee to forgive thy Fellow-Servant ſo ſmall Debts as a hundred Pence, when he hath not wherewithal to make thee ſatisfaction. See how our Saviour preſſeth this in the fore-cited place, Matth. 18.32. I forgave thee all that Debt thou owedſt me, becauſe thou deſiredſt me; and ſhouldst not thou have had compaſſion on thy Fellow-Servant, as I had pity on thee? Certainly if ever thou accountedſt the pardoning Grace and Mercy of God ſweet and precious, I will not ſay thou ſhouldſt be glad of Wrongs that than mighteſt have p. 119occaſion to pardon them; but yet certainly thou ſhouldſt moſt cordially embrace all ſuch occaſions, if it were but only to recommend the excellency of thy Charity unto others; as Divine Love hath recommend its Fullneſs and Riches to thy deareſt eſteem. And that's the Second. But,

Thirdly, Conſider the binding Particle in the Text, Forgive us our Debts, as we forgive our Debtors. And now think with thy ſelf, that thou doſt but bind and ſeal the guilt of thy Sins upon thy own Soul, unleſs thou art willing and ready to forgive others. Thou who art revengeful and implacable, inſtead of praying, pronounceſt the moſt direful and dreadful Curſe that can be againſt thy ſelf, and beggeſt of God, no more to forgive thee, than thou doſt forgive thoſe that have offended thee; and ſo thy Prayer is not only turned into Sin, but into a Snare and Curſe, and thou paſſeſt upon thy ſelf the tremendous Sentence of thine own Eternal Damnation; for if thou prayeſt that God would forgive thee as thou forgiveſt others, thou either curſeſt thy ſelf, or elſe thou muſt forgive them.

Now this forgiving of others muſt have theſe Qualifications.

Firſt, It muſt be unfeigned and cordial from thy very Heart and Soul, for ſo thou wouldſt have God forgive thee. It is not enough to forbear outward Revenge; but thou muſt not harbour in thy Breaſt the leaſt grudge or prejudice againſt them. God forgives ſo as to forget; but if thou keepeſt Malice raked up in thy Heart till thou canſt find a fit opportunity to vent it in Revenges; how canſt thou but expect that God likewiſe ſhould take his advantage againſt thee, and when it would make moſt for the Glory of his Juſtice, break forth upon thee and exerciſe his vengeance in thy everlaſting Deſtruction.

p. 120Secondly, Thou art obliged likewiſe to forgive freely without any Recompence or Satisfaction from others. If the injury be ſupportable, we ought not ſo much as expect or deſire Satisfaction; if it be otherwiſe, and yet the perſons offending unable to make Satisfaction, we ought to forgive them without taking any unmerciful Revenge upon them; which is the wicked cuſtom of many, who will caſt their inſufficient Debtors into Priſon, and there let them ſtarve and rot; though by this cruelty they cannot ſatisfie their Debt, but their Malice and Revenge.

Thirdly, We muſt forgive others fully and compleatly, for God doth ſo. He pardons our ſins ſo fully, that they are in his account as if they had never been committed; and ſo muſt we pardon injuries wholly and fully as if there had never been any done us. This the Apoſtle obſerves towards the Galatians, who were a People as injurious to his Miniſtery and Authority as any could be, and yet he forgives it ſo fully that he tells them, Gal. 4.12. Brethren, I beſeech you be as I am, for I am as you are, you have not injured me at all. And to expreſs all this, we muſt blot out the remembrance of all wrongs, and be ready chearfully to take all occaſions to do good unto them; yea, not only to take them, but to ſeek them: This will be a plain Evidence that on Leaven of Malice or Revenge hath ſoured our Spirits.

Well then to ſum and cloſe up all: What is it thou canſt plead for Revenge, which the conſideration of God's pardoning thee will not abundantly anſwer. Is it that the wrongs that others have done thee are great and inſupportable? What, are they more intolerable than thy ſins againſt God? Is it that he is a vile and inferiour perſon unto thee? How much more art thou ſo unto God? Is it that he hath often wronged thee? Are they not ten thouſand Talents that God hath forgiven thee? Is it that he will be emboldened to wrong and injure thee again? Poſſibly ſo, but thou p. 121art not certain of it: However, conſider how often thou haſt abuſed the Mercy of God to encourage thee, in ſinning againſt him: Is it that Men will think thee baſe and cowardly if thou putteſt up ſuch wrongs and injuries? Seek thou the Honour that cometh from God, and not the vain fooliſh Repute of Men. But is God indeed accounted Faithful in pardoning thee? or doth he ſpare thee becauſe he dare not ſtrike thee? Certainly there is no offence, nor an aggravavation of any offence, that can be pleaded as a Reaſon for Revenge, but the ſame may in a greater meaſure, and in a higher proportion be pleaded why God ſhould Revenge himſelf upon thee; and yet if notwithſtanding this, thou hopeſt for pardon and forgiveneſs from him: go then to thy Brother and do likewiſe.

And thus I have finiſhed the Fifth Petition, the matter of which being of ſuch vaſt and important conſequence, I have expatiated beyond what my Firſt intended Method would allow. I ſhall contract my ſelf in what remains, and keep my ſelf within the limits of an Expoſition.

We are now come unto the Sixth and Laſt Petition of this moſt Excellent and Divine Prayer, which ſome divide into two, making the one Negative, Lead us not into Temptation; and the other poſitive, But deliver us from evil. But the matter being not great, whether they be one or two, I ſhall not contend about it.

And here before I come to ſpeak of the Petition it ſelf, I ſhall (as I have done in the former) ſpeak ſomething concerning the Reaſon and Wiſdom of its Order and Method.

And the only thing that I ſhall remark, is that whereas it immediately follows upon that Petition wherein we beg the Pardon of our Sins, that we may not be lead into Temptation: This ought to teach us that it ſhould be our care not only to ſeek for the pardon of our paſt ſins, but to endeavour the prevention of ſin for the future. And therefore as when our Saviour cured the impotent Man that had p. 122lain a long time at the Pool of Betheſday without relief, he gives him this caution, John 5.14. Behold thou art made whole, ſin no more leſt a worſe thing come unto thee. So when God hath healed thoſe Mortal Wounds that ſin hath made in our Souls, by his pardoning Grace; it highly concerns us, without moſt exact circumſpection to beware that we be not again entangled in guilt, and with our moſt fervent Affections to pray that we may not be expoſed to the fiery Darts of the Devil to wound us anew: for Relapſes and Recidivations are always moſt dangerous and fatal; and new Wounds received upon old Scars, moſt difficult to be healed. And indeed without this preventing Grace of God, all his pardoning Grace would be but in vain. It would be fruitleſs to forgive ſins, if God did not withal ſecure us for the future from running upon the ſcore with his Juſtice: for ſuch is the Force and Fraud of the Tempter, and the corruption of our own Natures ſo prone to comply with whatſoever he offers and ſuggeſts to us, that did not God as well give us a ſtock to live upon, as forgive us our former Debts, we ſhould ſoon run our ſelves as deep in Arrears as ever, and make our ſelves liable to be ſeized on by Juſtice and condemned to the Infernal Priſon. And therefore that God's Grace in forgiving our Treſpaſſes, may not be in vain, our Saviour hath taught us to ſubjoyn this Requeſt, Lead us not into Temptation, but deliver us from evil. And thus much for the Connexion of this Petition with the foregoing.

The Petition it ſelf contains in it two branches, the one againſt Temptations, the other againſt the prevalency of them: Lead us not into Temptation, ſuffer us not to be aſſaulted and buffeted by the wicked one: or if, O Lord, thou ſhalt in thy all-wiſe Counſel and Purpoſe permit us to be Tempted, yet deliver us from the evil to which we are Tempted. Let us endure Temptations as our Affliction, but let us not conſent to them and make them our ſins.

p. 123It is the former of theſe that I ſhall firſt ſpeak to, and therein I ſhall endeavour to ſhew:

Firſt, What Temptations are. And,

Secondly, How God may be ſaid to lead us into Temptation, for that is ſuppoſed when we pray he would not do ſo.

Firſt, What Temptations are. Temptation, according to the proper ſignification of the word, is no other but a Trial or Probation. And this may be of two kinds. Exploratory, or Suaſory.

Firſt, There is an Exploratory Temptation, to ſearch out and to diſcover what is in Man, what his Graces and Corruptions are.

Secondly, There is a Suaſory or enticing Temptation, that inclines the Will and Affections to cloſe with what is preſented to them.

Now in general, we may obſerve five ſeveral ſorts of Temptations, whereof ſome are of the former, others of the latter kind.

Firſt, Some whereby one Man Tempts another.

Secondly, Some whereby we Tempt our ſelves.

Thirdly, Some whereby we Tempt God.

Fourthly, Some whereby God Tempts us. And,

Fifthly, Some whereby the Devil Tempts us.

Firſt, There are ſome Temptations whereby one Man tempts another: And ſuch Temptations may be faultleſs, when they come only by Exploration, either to find out Mens great Excellencies: Thus the Queen of Sheba came to tempt or to prove Solomon with hard Queſtions, 2 Cron. 9.1. to know whether his Wiſdom was anſwerable to the Fame that went of it. Or elſe to find out and diſcover their Rottenneſs and Hypocriſy; and thus the Church of Epheſus is commended for tempting or trying thoſe who ſaid they were Apoſtles and were not, finding them to be Lyars. But it is Devilliſh, when it is either by Suaſion unto that p. 124which is Evil: Thus the Whoriſh Woman Tempted the young Fool, Prov. 7.18. Or with a deſign to entrap or draw any into danger. Thus the Old Prophet Tempted the young Prophet, being vext that God ſhould Honour him with ſo important a Meſſage, whilſt he was paſſed by, and knowing that God would not ſuffer his diſobedience to go unpuniſhed, in 1 Kings 13.18. And ſuch was the wicked Plot laid by the Phariſees, Luke 20.23. when they came and asked our Saviour, whether it was Lawful to pay Tribute to Caeſar or not? which if he had affirmed, would have leſſened his Repute among the People, and made them to fall off from him, becauſe they looked upon Caeſar but as an Ʋſurper, and groaned for deliverance from the Roman Yoke of Bondage; yea, and many of them hoped and expected that this would have been effected by our Saviour. Or if he had denied, it would have brought him into danger of his life as an Enemy unto Caeſar, as afterwards he was accuſed to be.

Secondly, There is a way of Temptation whereby a Man Tempts himſelf, and that is Praiſe-worthy when it is only by Exploration and Trial of his own heart, to find out what Graces and what Corruptions lodge there. Thus we find the Saints in Scripture often examining and proving themſelves. And every Chriſtian is commanded expreſly ſo to do. 2 Cor. 13.5. Examine your ſelves whether you be in the Faith, prove your own ſelves. But it is wicked and ſinful in two caſes.

Firſt, Then a Man wickedly and ſinfully Tempts himſelf, when by preſuming upon his own ſtrength, he unneſſarily runs into danger, and ventures upon the next occaſions of ſinning, for this is to come within the Devils Purliews, and if any ſuch be made his prey, they muſt thank their own venturouſneſs and folly.

Thus we Tempt our ſelves to the Commiſſion of thoſe ſins, which we before-hand know ſuch company, or ſuch p. 125Employments, or other like Circumſtances will prompt us to commit.

Secondly, A Man is ſaid to Tempt himſelf, when he is drawn aſide by his own Luſts and enticed. James 1.14. For whenſoever any particular ſinful Object is propounded, it is this Luſt that excites the heart to cloſe with it and embrace it. This is indeed the great Tempter, without which other Temptations to evil would be but weak and ineffectual. And though poſſibly they might prevail through the innate liberty of our wills, yet were it not for our corruptions that cleave unto us, Temptations would have no more advantage upon us than our own free choice, and we might as eaſily reject as conſent unto them.

Thirdly, There is a Temptation by which we are ſaid to Tempt God: For the Scripture frequently witneſſeth that God is Tempted by us, Exod. 12.2. Moſes chiding the People of Iſrael, expoſtulates with them: Wherefore do you Tempt the Lord? And God himſelf complains of it, Numb. 10.22. That they had Tempted him ten times. Mal. 3.15. Acts 15.10. and divers other places. God is therefore Tempted by us, not as we are unto evil. For this the Apoſtle expreſly denies, James 1.13. God cannot be Tempted to evil. But,

Firſt, Tempting of God, is ſometimes taken for a preſumptuous trying of the Providence of God. When we have no warrant nor neceſſity to caſt our ſelves upon the extraordinary effects of it. Thus Chriſt Anſwers the Devil Tempting him to precipitate himſelf from the Pinacle of the Temple, upon confidence of an Extraordinary and Miraculous ſupport from God, It is written, ſays he, Thou ſhalt not Tempt the Lord thy God, Matth. 4.7. That is, we muſt not put God upon working of Miracles for our deliverance, when we may keep our ſelves from the danger in an ordinary providential way.

Secondly, Tempting of God is often times the ſame with p. 126provoking him. And therefore we find them put together Pſal. 95.8. As in the provocation and in the day of Temptation in the Wilderneſs. And therefore, look how God may be ſaid to be provoked, ſo he may be ſaid to be Tempted. That is, both in condeſcention to our Capacities, and in reference to the effects of it: for as a Man that is provoked, is Tempted to take Revenge upon him that hath done him the injury; So God expreſſeth himſelf as provoked by our ſins, and Tempted thereby to inflict Wrath and Vengeance upon us for them. But this is only Figuratively. As for any proper Temptation by any new motion or inclination wrought in the Divine Will by the preſence of any new Object, ſo God cannot without Blaſphemy be ſaid to be Tempted.

Fourthly, There is a Temptation whereby God is ſaid to Tempt us: Now this is always Holy and Juſt; and it is only a Temptation of Trial and Probation. Sometimes it is to diſcover his Peoples Graces: And ſo he Tempted Abraham, that his Obedience might be conſpicuous, Gen. 22.1. And ſometimes to diſcover their corruptions. So he Tempted Hezekiah, 2 Cron. 32.31. It is ſaid, That God left him to try him, that he might know all that was in his heart: Not but that God knew it before, for he is the Searcher of the Heart, and the Trier of the Reins. But that hereby it might be diſcovered and made apparent, and that Hezekiah by the diſcovery of his Pride and Corruption, might take occaſion to humble himſelf the more deeply before God.

Fifthly, There is a Temptation whereby Satan Tempts us: yea, it is his proper Work, and that from which he hath his Name foreign, the Tempter, 1 Theſſal. 3.5. Leſt by ſome means the Tempter might have Tempted you. Now as God Tempts only by Exploration and Trial: So the Devil always Tempts by Suaſion, inducing us by all poſſible Arguments and Motives to the Commiſſion of ſin, that he may have advantage to accuſe us of it, and hereafter to torment us for it.

p. 127Now among theſe many various kinds of Temptations which have been reckoned up, thoſe Temptations which we are to pray againſt, are of three ſorts.

Such as proceed from our own Luſts and Corruptions; ſuch as proceed from other Mens perſwading us, either by Motives or Examples unto that which is evil; or laſtly, ſuch as proceed from the Devil; or elſe they may be reduced to theſe two Heads. The Temptations which proceed from our own inbred Luſts and Corruptions, and thoſe which proceed from the Devil: for indeed wicked Men are but his Agents and Inſtruments, when they Tempt us to that which is evil.

Now that our Saviour Chriſt ſhould make it the great matter and object of our Prayers, to beg of God that we may not be led into Temptation, we may obſerve that it is a Chriſtian's Duty, not only to keep himſelf from ſin, but alſo to endeavour to keep himſelf from Temptation to ſin. For,

Firſt, It is a very ill ſign of a rotten and carnal heart, to be content to lie under a Temptation, although it doth not conſent to the commiſſion of ſin. It ſpeaks ſome kind of contentment and complacency that we take in the ſin, when though we do not commit it, yet we are very well pleaſed to hear of it, and to entertain Motions and Sollicitations to it: This argues the Soul is not chaſte towards God, that though we cannot enjoy it in commiſſion, yet we will make ſome recompence to our ſelves for the ſcrupulouſneſs of our Conſciences, by enjoying it in the Temptation.