A Key of Heaven, Petition 6 (1 of 3)
The ſixt Petition.
And leade us not into temptation, but deliver us from evill.
When a man, having beene wearied with the burden of the guilt of ſinne, and with the feare of Gods wrath, hath at the length by earneſt ſute obtained forgiveneſſe of all his ſinnes, and alſo peace with God, his next deſire and care is, how he may keepe this peace, by endeavouring to ſpend the reſt of his time in holineſſe, willing in all things to pleaſe God. The thing contrary to this holineſſe, is the act of ſinne, which is here called evill. The cauſe of this evill is temptation, both which are deprecated in this petition; and the contrary, namely, good motions unto holineſſe with perſeverance therein, are prayed for. The ſubject therefore of this petition is ſanctification, conſiſting of abſtinence from evill, and perſeverance in doing that which is good. The place and order of this petition is excellent, for by obtaining what is here asked, a man keepeth his peace with God, and holdeth the aſſurance of pardon of his ſinnes. Secondly, holines bringeth with it convenient meanes for this preſent life, for it hath the promiſe thereof, 1. Tim. 4.8. or contentment with want. 1. Tim. 6.6. Thirdly, it enableth a man to do the will of God on earth. Fourthly, it is a proofe that the kingdome of God is come unto him. Laſtly, when grace is obtained, and ſinne beaten downe, in the ſame meaſure Gods name ſhall be glorified. Thus it appeareth how all the petitions in a perfect order are linked one to another: all the five latter ſerving the firſt and principall, namely, the glory of God in hallowing his name. This petition is propounded in two ſentences, joyned together by the diſcretive conjunctiō (but) which ſheweth, that in the latter clauſe the petitioner doth enlarge his deſire, and crave Gods helpe againſt ſinne in a further degree then was asked in the firſt clauſe, ſcil. that God would not onelyonly not leade th… into temptation of evill:Ne inducas, ſed educas. but to deliver them from evill.
Sinne here is conſidered in the immediate cauſe thereof, ſcil. temptation, prayed againſt in the firſt clauſe, Leade …s not into temptation. It is conſidered likewiſe in reſpect of the very act of ſinne, ſcil. evill, prayed againſt in the ſecond clauſe, But deliver us from evill.
In the firſt clauſe, an act of God concerning temptation unto ſinne is deprecated, namely, that he would forbeare to leade into temptation, and forbeare to ſhew himſelfe an adverſary: but this is asked not abſolutely, but under correction, if it might ſtand with his pleaſure, and with his glory.
In the ſecond clauſe, their ſute is enlarged, wherein they deſire a further act of God, that if it muſt needs be that they muſt be exerciſed with temptations, that he would ſtand for them, and deliver them from the evill of thoſe temptations: this latter is asked for, abſolutely.
In both clauſes of this petition, wee; muſt conſider
the perſon to whom ſute is made, ſcil. God.
the perſons for whom, us.
the things praied againſt, namely, ſin, but in different reſpects, both of the
cauſe thereof, temptation.
act of ſinne, evill.
Temptation. Temptations unto which men are ſubect,Tentatio probationis, tentatio ſe duct…n. are of two ſorts,
proofes or trials of a mans graces; theſe are not to be prai… againſt, for in ſuch hee muſt rejoyce, Iam. 1.2.
motions or enticements
unto ſinne, by Satan, by evill men, or by a mans owne evill heart, ſuch as are ſpoken of, Jam. 1.14.
Temptation is good, or evill.
A good and blameleſſe temptation is, when any one that hath right to make experiment of what a man is, or of what he will do, doth (to a right and good end, by lawfull meanes) make triall whether a man will do or not do that to which he is moved or occaſioned.
An evill and blame-worthy temptation is, when the end of him that tempteth is, that hee that is tryed or tempted ſhould do that which is evill; doing it with a mind to perſwade thereunto.
Leade, By this act of Gods leading into temptation, we are to underſtand ſuch an over-ruling act of Gods providence, by which he diſpoſeth of all things good and evill, whereby, (partly by what he doth by his concurrence with him that tempteth, touching the ſubſtance of his act, and partly by what hee permitteth in not hindring what he could hinder concerning the evill and irregularitie thereof, and partly by what he omitteth, leaving a man to himſelfe to ſtrugle and wraſtle with the temptation) it commeth to paſſe that a man is not onelyonly intiſed unto, but overcome of the evill unto which he is tempted.
God muſt be acknowledged to have an holy hand in all temptations whether good or evill.
In good temptations God is properly an agent and worker,Gen. 22.1.2. as when he proved and tempted Abraham by commanding him to offer his onelyonly ſonne Iſaac: likewiſe when he cauſeth men to proſper, as when he rained Manna to tempt or proove the children of Iſrael,Exod. 16.4 whether they would walke in his law; In like manner when he ſendeth afflictions, as he did to the Iſraelites in the wildernes to humble them, and to prove what was in their hearts, Deut. 8.2.whether they would keepe his Commandements or no.
In evill temptations God is not at all (in proper ſpeech) an agent, or worker of the evill of the temptation; but yet he hath to do in, and about all evill temptations, and that not onelyonly in determining them to a good end, as to his owne glory, and alſo in the concourſe of his power to the ſubſtance of the act, whether of Satan, of a mans ſelfe, or of other men when they tempt; God hath further to do in evill temptations. He hath to do in them both by way of permiſſion in permitting, and in not reſtraining Satan, or a mans owne concupiſcence, or other men from tempting, by which way of permiſſion he is ſaid to prove or tempt men; as in Deuteronomy, Deut 13….in his permiſſion of falſe Prophets to ſeduce: and alſo by way of omiſſion inſuſpending his action, and forbearing to give grace, or to do that which he was wont to do, and if he would, could do, to keepe a man from acting the ſin to which he is tempted. By this way of omiſſion God is ſaid to have proved or tempted Ezekiah, when the Embaſſadours of the King of Babel came unto him.2 Chron. 32.31. The Scripture ſaith, God left him to try him that he might know what was in his heart.
Theſe acts of Gods permiſſion, and omiſſion (for which (in Scripture phraſe) God is ſaid to tempt, or to leade into temptation) are expreſſed ſometimes by words of negation, and ſometime by words of action. By words of negation, where it is ſaid, ſpeaking of the great temptations which the Iſraelites ſaw;Deut. 29.4 The Lord had not given them an heart to perceive, &c. By words of action, where it is ſaid by the Church,Iſa 63.17. O Lord, why haſt thou made us to erre from thy wayes, and hardened our heart from thy feare?Likewiſe God ſaith of falſe Prophets, if the Prophet be deceived,Ezek. 14.9 I the Lord have deceived him. And in the Revelation it is ſaid touching the ten Kings which became Antichriſtian; God hath put into their hearts to fulfill his will (namely,Revel. 17.17. his purpoſe and decree concerning the permiſſion of the tyranny of Antichriſt) and to agree and give their kingdome to the beaſt, &c.
Now becauſe where God permitteth tempters to tempt, and alſo forbeareth to give grace to reſiſt the temptation, he doth not remove that, which, if it were removed, would hinder the temptation, nor give that which ſhould hinder the yeelding to it, and for that hereupon ſuch is mans ſinful diſpoſition) temptation, and ſinning followeth infallibly, therefore this permiſſion and omiſſion of Gods, is expreſſed by words of action, and by words (as it were) of eauſality as here, by leading; though God be farre, and farre from being any cauſe of the ſinne, or of being any blameworthy cauſe of the temptation, as ſhall further appeare hereafter.
To tempt unto ſinne properly (which God doth not) and to leade onelyonly into temptation, (which God doth, and may do) doe much differ. For to tempt, (taken in the evill ſenſe) is to intice, & to indeavour to move the will of man to wickedneſſe, and that with a minde to have him to act it: according to that of the Apoſtle Iames, Iam. 1.14.A man is tempted when he is drawne away by his luſt, and is inticed. Of this tempting it is which the Apoſtle Paul ſpeaketh, when hee ſaith to the Theſſalonians, 1 Theſ. 3.5.J ſent to know your faith, leſt by ſome meanes the tempter have tempted you. But, to ſay, that God doth thus tempt any man, is blaſphemy: for Saint Iames ſaith,Iam. 1.13. God tempteth no man, becauſe he cannot be tempted to evill.
But to leade into temptation, (taken in the good ſenſe) as it proceedeth from God, is onelyonly ſuch an act, or acts of Gods ſoveraignty and wiſe providence concerning man, whereby it ſo commeth to paſſe, that a man is expoſed to the temptations either of Sathan, of other men, or of a mans owne euill luſts, who are the proper, and onelyonly actors of temptation unto ſinne.
In this act of leading into temptation, alluſion may in part be made unto the acts of a Generall of an Army, who may according to his diſcretion, lead which band he pleaſeth, and ſet them in the Forlorne hope, the place of greateſt danger; and may keepe which band he pleaſeth in the Reſerve, or in ſome Fort, the place of greateſt ſafety. It may likewiſe be ſomewhat reſembled by an act of the Moderator of the games of combats, where none might enter the liſts, and play their prize, but according to the permiſſion and appointment of the overſeer and moderator of thoſe exerciſes. The Lord God hee is the great Lord of hoſts, and is the over-ſeer and over-ruler of the great Theater of the world, who doth at his pleaſure moderate and order all actions therin in perfection of wiſedome to his owne glory.
Evill, is either evil of puniſhment, which is
temporall, prayed againſt in the fourth petitiō.
eternall, prayed againſt in the fift petition:
Or evill of ſinne, which is referred either to perſons, or actions. When this word evill noteth out a perſon in Scripture, it ſignifieth the divell, who becauſe he is of himſelfe ſo exceeding evill, and doth make it his worke to infect all men with evill, he is called the evill, or the evill one. So he that (Math. 13.19.) is called the evill one in the Greeke, is v. 39. called the divell. Some would reſtraine this word evill, that it ſhould meane the divell, as if hee onelyonly were prayed againſt in this petition:foreign. & that becauſe this word evill in the Greeke hath his article joyned with it, which giveth an emphaſis to evill, pointing at ſome ſpeciall evill one, which is the divell. I doe grant that ſometimes theſe articles do give a ſpeciall force unto the words to which they are annexed, yet for the moſt part, the Greekes uſe to adde them rather for a grace and ornament of ſpeech, and are ſo uſed ſeven or eight times at leaſt in the Lords prayer. So that ſeeing there is no neceſſitie in reſpect of the word evill, to underſtand the divell onelyonly; and becauſe evill of ſinne, is moſt oppoſite to ſanctification, I thinke that it is not Chriſts meaning to reſtraine the word evill unto him.
Evill hath reſpect to actions, and then by evill is meant any irregularitie or ſwarving in any action contrary to the will of God, to which will of God, evil of ſinne, foreign, id eſt, foreign.properly ſtandeth in oppoſition: in which ſenſe it muſt be taken in this petition; and if wee put any emphaſis in the article, it may as wel denote evill of ſinne in generall, as any particular evill: yet here I doe not exclude the divell, as if hee were not meant at all to be praied againſt; but doe include both him and evill men, and the evill world, the euill heart, and all other things, ſo farre as they are movers and inticers unto evill. In this very ſenſe are the ſame words uſed by Chriſt, ſaying, Father, Ioh 17.15.keepe them from the evill or from wickedneſſe. So 1 Ioh. 5.19. The world lyeth in euill, or wickedneſſe. And that of the Apoſtle, Rom. 12.9. is without all exception, Abhor … that which is evill, cleave to that which is good. Evill is here taken indifferently, for all manner of evill of ſinne, and whatſoever doth conduce unto it.
Deliver, implyeth two things: Firſt, preſervation from falling into ſin: Secondly, helpe of God to riſe out of ſin by repentance: both theſe deliverances are here meant. Keeping from evill in Chriſts prayer,Ioh. 17.15. and deliver from evill in this prayer, have one meaning. When Paul ſaith,Rom 7.24. Who ſhall deliver? he meaneth, who ſhall give mee power againſt this body of ſinne? And that Gods giving of repentance is deliverance from evill, that ſaying of the Apoſtle, 2 Tim. 4.25.26. maketh it manifeſt, where Gods giving men repentance, verſe 25. is all one with recovering themſelves out of the ſnare of the divell: which evil, is without our queſtion prayed againſt in …hoſe words, Deliver us from evill.
VsUs, in both clauſes, (leade us, and deliver us) noteth out the ſame perſons mentioned in the fourth petition, ſcil. our ſelves & all our brethren that live upon the earth. That we may underſtand the meaning of this Petition more fully & more cle… ly, it is to be conſidered, what grace of God it is which is he… prayed for, by vertue whereof a man may be delivered from the evill here deprecated.
Firſt, wee pray that God by an act of his gracious providence would free us (if it might be) from the very temptation unto ſinne, namely, that wee may be delivered and kept from ſeducers & corrupters, that they may not tempt us unto evill; according as Saint Paul prayed, that Satans buffeting,2 Cor. 11.7.8. the prick… in the fleſh, might depart fro… him. Wee may pray that God would pleaſe not to leade us unto temptation.
Moreover, ſith GOD hath thought it meete that his owne children ſhould bee exerciſed with manifold tentations; and the fleſh, the world, and the divell conſpire to aſſault us with temptations; it cannot be, but we ſhall daily bee tempted. Wherefore prayer alſo is to bee made unto God, that he would not leade us into temptation; that is, hee would bee pleaſed to uphold us, and that hee would ſo effectually worke in us by the grace of his ſpirit, that we may not be inſnared by it, and held under the power of it, ſo as to be overcome, & made to yeeld to commit that ſinne to which we are tempted.
This ſpeciall and effectuall grace is it which is requiſite, both that we may reſiſt temptations, and that wee may have duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page both will and ability to live holily & righteouſly in the whole courſe of our life.
By this effectuall grace I underſtand not onelyonly ſuch a work of the holy ſpirit of God, that inlighteneth the minde, and which cureth the will by an immediate influence, ſo farre, as onelyonly to raiſe the will from its naturall propenſitie to evill, to a meere indifferency to reſiſt a temptation to evill, if a man will, and to imbrace a motion to good, if he will. But it is ſuch a powerfull worke of the Spirit, that it cauſeth the will ſo to decline evill, that it will reſiſt the temptation, if he can; and cauſeth the will ſo to incline to good, that it will imbrace the motion therunto, & perform it if he can.
For true ſaving grace is goodneſſe, making the ſinfull and evil will of man, holy and good. Now the goodneſſe and holineſſe of the will of man reformed doth not conſiſt in a bare power to reſiſt evill, and to doe good, if a man will; but it is an habituall diſpoſing of the will to that which is good onelyonly.
Hence it is that although (by reaſon of the dominion of the fleſh before a man is regenerate, and by reaſon of the remaines of the fleſh after he is regenerate) he is apt to reſiſt, & for a time may actually reſiſt exhortations and motions unto good actions; & alſo is apt to take part with a temptation to evill, and for a time to yeeld unto it; yet this ſaving grace of God, is ſo powerfull, that in the end it prevaileth againſt all oppoſition made againſt it. For this gracious work of God, doth ſo cleare & change the judgement, will, and affections, and doth ſo powerfully purge and convince the conſcience of a man, that it taketh away frō him a wil to reſiſt a motion unto good, and it taketh aaway from him a will to take part, with a tentation to evill, ſo that his former unwillingnes to good, & his former willingneſſe to evill ceaſeth; and therefore hee hath no longer a will actually to reſiſt that which is good, though in reſpect of the nature of the will, there doth remaine a poſſibility of reſiſting, if the will were otherwiſe diſpoſed.
The will of man which was ill diſpoſed, having formerly loſt its freedome to good, being in bondage to ſinne and to Sathan, is now by this grace of GOD rightly diſpoſed, being freed and ſet at liberty to bend it ſelf, from ſinne; towards holineſſe, and i… thereby inabled actually to refuſe the evill, and to chooſe the good.
This alteration and change in the will of man, and the effectuall determination of it by Gods grace infuſed, is not made by any conſtraint of the will, for the will cannot be conſtrained; And it is without any the leaſt infringing of the liberty of mans will in a moſt free production of his acts. For it is effected by a gentle, by a ſweet, and by a gratious drawing forth the act of the will, in a morall way, by force of argument and perſwaſion. For it cauſeth (together with the propounding) that divine truths are received with that cleareneſſe and evidence in mans judgement, that in reaſon hee neither can, nor will chuſe but beleeve them. Likewiſe this good grace cauſeth ſinnes from which a man is dehorted, to appeare to him ſo odious and abhorrent, that he in reaſon neither can, nor will chuſe but refuſe and ſhun them, when in a temptation they are preſented to him. Alſo it maketh the good, to which a man is exhorted and moved, to appeare ſo lovely, ſo deſirable, and ſo choiſe worthy, that he, in reaſon, neither can, nor will chooſe but to imbrace it, and endeavour to performe it.2 Cor. 8.16.17. In this manner was the will of Titus drawn forth into act according as Saint Paul teſtifieth when he ſaith, Thankes be to God which put the ſame earneſt care into the heart of Titus for you: for indeed he accepted the exhortation.
This grace doth ſo ſtrengthen the inner man with might, by a plentifull and powerful ſhedding the love of God into mans heart, that it cauſeth ſuch an ardency of love unto God, and cauſeth ſuch an intenſion of will to pleaſe God, and ſuch a conviction of the conſcience of his duty to God, that the love of Chriſt, 2 Cor. 5.14.(to uſe the Apoſtles phraſe) conſtraineth him, and prevaileth powerfully, & overcommeth his old contrary delight and concupiſcence of the fleſh, ſo that the old man of ſin, cannot doe the evill, nor yet hinder the good which it would.Gal 5.17.
For, when God pleaſeth to worke in man effectually to ſalvation, hee doth by his grace, firſt inlighten the minde, and heale the will of its imbred averſeneſſe and adverſeneſſe to good, and of its proneſſe to evill; Iſa. 57.17.18.and this hee doth by his ſpirit, ingenerating and infuſing a ſpirituall principle of grace, giving to man a divine & new nature, 2 Pet. 1.3.4.which is as the ſoule of the ſoul, by which mans will is not left indifferent, and indetermined to doe, or not do; but by which it is made apt,Pſa. 119.…0 and by which it doth bend and preſſe forward unto the performance of all ſuch actions as doe tend to a ſupernaturall end, ſuch as tend to Gods glory, and eternall life, this hee doth by his prevenient grace: then from this inward and vital principle (God by his ſubſequent grace preoperating and ſetting man on worke) the underſtanding, will, and affections do apply themſelves according as they are occaſioned by their objects, and their God aſſiſting, the acts of faith, hope, and charity are drawne forth, and perfected.
This grace therefore whereby a man is delivered from evil, is not onelyonly an habituall grace, giving a power onelyonly to the will, leaving it in the pleaſure of the will to ſuſpend whether it will reſiſt a temptation or no; but it is an actuall grace improving the habituall power which God infuſed into the heart of man in the firſt act of true converſion, which it doth, by adding new ſtrength, whereby it aſſiſteth and ſtirreth up the will, and draweth forth its ability into the act both to nill and to ſhunne what is ſinfull; and to will and to doe what is hon… and godly. For as no man hath ſo much as a power to will to abſtaine from ſinne, without habituall grace, ſo neither can he actually abſtaine from ſinne without actuall grace. The morall power of abſtaining from ſinne, floweth from that good habit of grace which prevaileth over the naturall power of the will, cauſing it to ceaſe its indifferency to good or evill, and to incline unto good onelyonly; and that not in generall, as by the naturall power of the will it may doe; but in ſpeciall, namely to the good of holineſſe and honeſty: This good habit is by a ſpeciall grace of God brought into act, not onelyonly to will, but to doe that which is good, Phil. 2.13.and acceptable in his ſight. For God not onelyonly determines the will to the ſubſtance of the act, by a way of determination naturall; but alſo to the goodneſſe of it, by way of determination ſupernaturall. This grace God giveth to one, and not to another, not becauſe of his fore-ſight of what one would doe, and another would not; or becauſe one hath diſpoſed himſelfe for it by the readineſſe of his will, or by ſome other good worke, and the other hath not; but of his meere good pleaſure, Phil. 2.13. Therfore he that would have it, muſt aske it of God by prayer.
That it is needfull to the producing of good workes of faith, repentance, new obedience, and of perſeverance, that GOD ſhould afford firſt his prevenient ſuperoperating grace to begin the good worke in the will of man, whereby (the will being an active power) doth ſuboperate, and actually will to beleeve, will to repent, and to reſiſt a temptation, to live godly, and to perſevere; and alſo that it is needfull that God do afford a ſubſequent prevailing grace whereby a man under God by his helpe may indeed beleeve, repent, reſiſt a temptation, and doe what may be pleaſing in Gods ſight, and alſo perſevere; this is evident both by the Scriptures, namely, Philip. 2.13. and elſewhere, as alſo by the experience of the beſt children of God. God hath given the Apoſtle grace to will, for hee ſaith,Rom. 7 1… 18.19. to will was preſent with him, when yet he wanted power to doe the good which he would, for, he ſaith alſo, how to perform that which was good, hee found not. The Spouſe had grace to wil to runne after Chriſt, yet in the ſenſe of her inability actually to runne, ſhe prayeth thus,Cant. 1.4. Draw me, and we will runne after thee. Our Saviour ſaith,Ioh. 6.44. none can come to him, except the Father draw him. That man commeth to Chriſt, that is, beleeveth in him; this is the formal and proper act of man, but that hee is wrought to this act, this is of God by his grace, as effectuall as if he were forcibly drawne. Now if God ſhould give onelyonly a leſſe meaſure of grace, that is, if he onelyonly raiſe the will to an indifferency, to will, if a man will, and ſhall ſuſpend the concourſe of his gracious power requiſite to the act of willing and doing that which is good, untill the will by its owne liberty, now reſtored by grace, ſhall determine whether it will chooſe, or refuſe to will, or to doe; man in this ſtate ſhall never partake of that gracious concourſe, whereby a man ſhould actually will, or doe any thing that is truely morally good: for man in this ſtate will never determine to will, or to doe that which is good, but rather the contrary. For ſince mans fall, the remaines of inbred ſinfulneſſe, (even in the regenerate) which doth ſo eaſily beſet him; Heb. 12.1.together with the addition of the weight of a temptation, theſe will, (if God adde no more then a generall concourſe of his power, which hee affordeth to the ſubſtance of al mens actions, good or bad; or if hee onelyonly be ready to yeeld a ſpeciall gracious concourſe to the doing of a good worke, which hee is a like ready to yeeld unto all, upon ſuppoſition that their will ſhall firſt determine to wil, or to doe it) the weight, I ſay, of the diſpoſition of the fleſh, luſting againſt the ſpirit, & the weight of the temptation, will cauſe that the wils indifferency to good ſhall ceaſe, and the will of man will actually determine for that which is evill. Whence it muſt of neceſſity follow that every man will inevitably fall into ſinne, and will live and dye in it, and ſo no man can poſſibly be ſaved: for wee may well reaſon thus. If our firſt father Adam, who had not in his will two contrary principles, fleſh and ſpirit, who had not two contrary diſpoſitions and propenſities fighting & weighing one againſt the other; as every man (even he that is moſt regenerate) now hath; But if Adams will was habitually and perfectly well diſpoſed to the choiſe of good only, having not the leaſt propenſity to evill, and had no weakeneſſe, but what was common to him as a creature, namely a poſſibility through freedome of his will to chooſe the evill, and to refuſe the good, if he would, it being poſſible that he might be deceived in judgement; yet, becauſe, when he was tempted, (though with no other temptation but ſuch as by his habituall grace he might eaſily have reſiſted) God left him to the liberty and power of his owne will, and did not afford him a ſpeciall helpe by his grace; he was overcome of the temptation. Let it now be conſidered, if Adam in ſtate of innocency, and in a ſtate of perfection, if when he was left to the liberty and power of his will, the temptation cauſed his will, that was in equall balance, to will and to make choiſe of that which was evill; being overcome of the temptation, is it poſſible that any man living, (who ſhall have onelyonly grace to will and do well, if he will, who ſhall have no more grace of God, till firſt he himſelfe hath determined to will that which is good) ſhal ever actually withſtand daily temptations, or, being fallen, ſhall ever riſe out of his fall; for hee never will will, either to reſiſt the temptation, or by repentance to riſe out of his ſinne.
The matter of this petition, and the words being explained, they carry this ſenſe.
O Lord God which loveſt good, and hateſt evill, thou which over-ruleſt and diſpoſeſt all things by thy divine providence, now that, of thy mercy, thou haſt delivered me, and all other of us that beleeve, from the puniſhment of all our ſinnes paſt, in forgiving all our treſpaſſes; do not now (we beſeech thee) expoſe us unto the temptations of the wicked world, of the divell, or of our owne evill hearts; but that, whenſoever they aſſault us, to entice us, or enforce us to evill, we may by the power of thy grace and might reſiſt and overcome them. And whereas through our frailty we are fallen, and daily doe fall into ſinne; Lord give grace unto us to riſe out of our ſinne by hearty repentance. For this cauſe vouchſafe unto us thy holy ſpirit, that good motions may be put into us, and may be ſtrengthened in us, that by the deeds thereof we may mortifie the deeds of the fleſh. Let the ſame good ſpirit alſo frame us unto, and uphold us in an holy courſe of new obedience, that we may ſerve thee in holineſſe and righteouſneſſe all the daies of our life, to the glory of thy moſt holy Name, in doing thy will.
Lead us not, &c. It is evident that ſanctification and holineſſe of life, is the principall thing aymed at in this petition: whence if we obſerve with it, the conjunction (and) which joyneth this to the other petition, wee learne,
Jt ought to be the deſire and Doct. 2 endeavour of all Chriſtians, as well to be holy, in this life, as to be happie in that which is to come. As well to have power againſt ſinne, as pardon of it: as well to be ſanctified, as juſtified. Chriſt prayeth for all that did & ſhould beleeve, ſaying, J pray not that thou ſhouldeſt take them out of the world, but that thou ſhouldeſt keepe them from evill. Ioh. 17.15. and verſe 17. Sanctifie them with thy truth. David ſpeaking of preſumptuous ſinnes, ſaith to God, Let them not have dominion over me, Pſal. 19.13. The like prayer he maketh againſt all ſinnes, ſaying, Order my ſteps in thy word, and let not any iniquity have dominion over me, Pſal. 119.133. The whole tenor of Scripture is that we ſhould abhorre that which is evill, and cleave to that which is good, Rom. 12.9.
Reaſ. 1 For, Iuſtification and Sanctification are ſo inſeparably conjoined, that no man hath his ſins forgiven, who hath not withall the fruit of it unto repentance, and holineſſe of life here in this life. This I ſhall make evident by theſe arguments following.
(1) It is one part of the new Covenant of grace that men ſhould be holy: and for that cauſe God hath not onelyonly required holineſſ to be ſhewne on their part, but hath promiſed as well to write his Law in the hearts of his people, Heb. 8.10.12.as to be mercifull to their unrighteouſneſſe, and not to remember their ſinne.
(2.) It is one end to which God hath choſen men in Chriſt to be holy, Eph. 1.4.5and without blame before him in love, as well as to be adopted children by Chriſt to obtaine everlaſting life.
(3.) It is the end of the office and comming of our Saviour Ieſus Chriſt, and of the merit and efficacy of his death, reſurrection, and interceſſion, not onelyonly that beleevers ſhould obtaine forgiveneſſe of ſinne, and everlaſting life; but that ſo many as the Father gave unto him might beleeve, repent, and live holily and righteouſly in this preſent world;Tit. 2.14. hee purging them to himſelfe to be a peculiar people zealous of good workes.
(4.) It is the end of the Scriptures not onelyonly to lay the foundation of faith for the remiſſion of ſinnes, that through conſolation thereof, Ioh. 15 4. Ioh. 17.7 Eph. 5.26.beleevers might have hope; but alſo to ſanctifie and cleanſe them from the filthineſſe of their ſinnes, that they might be holy, and without blemiſh.
(5.) It is the end of everie Chriſtian mans profeſſion and calling,1. Theſſ. 4.7. not only to beleeve and hope to be ſaved by Chriſt; but alſo to be holy, and to become the ſervant of Chriſt.
(6.) It is the end why God ſendeth his Spirit into their hearts, and cauſeth it to dwell in his children,Rom 8.16. not onelyonly to be a ſpirit of adoption to witneſſe to their ſpirits that they are Gods children; but alſo to be a ſpirit of ſanctification to worke out the ſtony heart, Ez…k. 36.26, 27.and to frame in them a new heart, cauſing them to walke in his ſtatutes, and to do them.
(7.) It is the end of the Sacraments, the ſeales of the new Covenant, not onelyonly to ſignifie and ſeale remiſſion of ſinnes by Ieſus Chriſt; but alſo that, by him, all that beleeve in him, being ingrafted into the ſimilitude of his death and reſurrection,Rom. 6.4, 5, 6. ſhould dye unto ſinne, and walke in newneſſe of life.
Theſe things conſidered, it is moſt apparant that juſtification and ſanctification are never ſevered in one and the ſame partie; wherefore he that prayeth for, and expecteth to be juſtified, muſt alſo pray, and indeavour to approve himſelfe to be ſanctified.
A ſecond generall reaſon, why all Chriſtians ſhould pray for, and labour after holineſſe, is becauſe if a man be not holy and righteous in this life, he is not capeable of true glory and happineſſe in heaven▪ in the life to come; and that whether we reſpect duplicate page duplicate page God, or a mans ſelfe remaining in his ſinne. God will not admit him, let him make what claime hee can unto the kingdome of heaven; his put off ſhall be,Luk 13.27 Depart from me, I know you not, ye workers of iniquity. For without holineſſe no man ſhall ſee God. Heb. 12.14But ſuppoſe it were poſſible that a ſinfull man might be admitted into heaven, heaven would be no heaven to him. The place, perſons, and exerciſes there would be tedious, and a vexation unto him. For all things there are things of God, holy and ſpirituall moſt contrarie to the diſpoſition of a natural and carnall man.1. Cor 2.14. God ſaith, The naturall man receiveth not the things of the Spirit of God, they are fooliſhneſſe unto him. To whom Gods ordinances, and preſence in them, as in hearing, praying, and praiſing God, and to whom holy company, and holy conference is tedious, in this life the ſame heart and affections remaining, even theſe and the like things would be an hell to them, even in heaven. For to make a man happy (even in heaven) it is needfull that the faculties and powers of his ſoule be ſo fully rectified and perfected, that hee may comprehend and enjoy the object, that thing wherein mans happineſſe doth conſiſt. Now though Gods preſence in his glory, and in his goodneſſe, which is the object of mans happineſſe, is alwayes in heaven; yet, if the underſtanding, the will, and the affections of a man be not ſanctified, and thereby made capeable of, and ſuteable to the object, what content, and joy can he take therein. It is with the reaſonable ſoule in the apprehenſion of intellectual and ſpiritual things, as it is with the ſenſes in bodily objects: Colours though never ſo orient and various, yet they can give no delight to a blinde, or ill-affected eye. Sounds, though never ſo melodious, cannot delight a deafe, or ill-affected eare. Meat and drink though never ſo well reliſhed and delicious, cannot delight him whoſe pallat is out of taſte; nay the beſt do ſavour and taſte ill with ſuch a one. Even ſo the moſt ſpirituall things in heaven would be ſo farre from delighting a carnall and unholy man, that they would ſeeme, to his fancy, very fooliſhnes, and they would be to him a very vexation.
Vſe 1 It is therefore an intolerable fault for a man to profeſſe the name of Chriſt, and yet to live ungodly:Num. 23.10. this is the fault of too many who deſire to have their ſinnes forgiven, but deſire not to have them mortified; they deſire to go to heaven, like curſed Balaam, when they dye, but endeavour not to be holy while they live. But (as if this were not enough to be ſinfull themſelves) many do make a jeſt at all conſcionable living in others, and a ſcorne of all that endeavour to keep a good conſcience in all things, and yet will expect that Chriſt ſhall ſave them. How hath the devill deceived theſe men? yet thouſands are juſtly given over to this ſtrong deluſion. If any of you ſhall happen to caſt your eyes on theſe lines, conſider the Doctrine in hand, and learne that for certaine, he that is not holy in this life, ſhall not bee happy in the life to come. For whomſoever God juſtifieth,Rom. 6. thoſe he ſanctifieth; and whoſoever have faith to partake of Chriſts merits, do by the ſame faith partake of the vertue of Chriſts death to the killing of ſinne; and of the vertue of his life and reſurrection, to the quickening of the inward man. And at the day of judgement all that profeſſe Chriſt, and yet obey not the Goſpell of Chriſt,2 Theſ. 1.8. ſhall be burnt in flames of Gods vengeance, as well as thoſe which know not the Goſpell, and profeſſe it not at all. For when ſuch ſhall ſay to Chriſt, when the doore of heaven is ſhut againſt them, Lord, Lord, open to us, he ſhall ſay to them,Luk. 1….25, 26, 27, 28. I know you not whence you are; if they reply, we have profeſſed thy name, he doth make the ſame anſwer as before, ſaying, I know not whence you are; depart from me all ye workers of iniquity. There ſhall be weeping and gnaſhing of teeth, when they ſhal ſee all the godly in the kingdome of God, and themſelves thruſt out.
Vſe 2 Gods owne children muſt here be put in remembrance of that too too little holineſſe that many of them ſhew forth in their lives, and of their too much pride, voluptuouſneſſe, worldlineſſe, and prophanneſſe; and how that they ſhew forth little more then a bare forme of godlineſſe, ſhewing little or no power thereof in their lives. I do intreat theſe men to conſider ſeriouſly of the reaſons of this point, and of the motives to an holy life proſecuted in the next Vſe; and to ſay each with himſelfe, How do I by my ſins grieve and diſhonour God? how do I diſcredit my holy profeſſion? how do I grieve, and hinder the godly? how do I open the mouthes of the wicked? and how do I hurt my ſelf, and interupt my peace with God? and how do I play the foole, in making choice of the crooked damnable wayes of the devill, leaving the ſtraight and ſaving pathes of Gods commandements? Thinke this with thy ſelfe, then humble thy ſelfe, then pray, and endeavour a reformation.
Vſe 3 This ſhould incite all that profeſſe Chriſtianity, to labour in prayer to God, and to take paines with their owne hearts, that they may get more and more power over their corruptions, and more and more grace, that they may ſhew forth true godlineſſe in their converſations amongſt men. To induce you hereunto, conſider (beſides the reaſons already given in the doctrine) theſe motives following.
Firſt, all Chriſtians ſhould endeavour to bee holy in their converſation out of the due reſpect which they owe unto God, (1.) Out of love, and in conſcience of duty,1. Theſſ. 4.3. 1. Pet 1.15, 16. 1. Ioh. 3.2…. Mat. 5.16. becauſe it is the will of God, our ſanctification, that we ſhould be holy, as he is holy. (2.) Becauſe holineſſe pleaſeth him, and (3.) becauſe he is glorified by it. Whereas a wicked life, of ſuch as profeſſe his Name,Iſa 63.10. doth much grieve his holy Spirit, Iſa. 3 8. Heb. 3.10.and doth provoke the eyes of his glory: I was grieved with this generation (ſaith he.) Alſo they diſhonour him, as he ſaith to the Iew, by breaking the Law diſhonoureſt thou God?
Secondly, conſider that an holy life doth adorne the Gospel, Tit. 2.10.and true religion of God; but a vicious behaviour, of men that profeſſe Chriſtianity,1. Tim. 6.1 doth cauſe the very religion and doctrine of God to be blasphemed.
Thirdly, conſider the different fruits of an holy, and of an ungodly converſation in reſpect of our neighbours with whom we ſhall converſe.1. Pet. 2.12. 1. Pet. 3.1. A constant good converſation is a meanes to winne, unto the power of godlineſſe, thoſe which yet are ſtrangers to the life of God; and it doth rejoyce the hearts, and doth confirme and increaſe the forwardneſſe in grace of thoſe which are already the children of God. Moreover, an unblameable life doth muzzle the mouthes,1 Pet. 2 15 and put to ſilence fooliſh men; or if they be ſo maliciouſly wicked, that they will needs ſpeake of ſuch holy perſons, as of evill doers; they ſhall be in the end aſhamed, 1. Pet. 3.16.for falſely accuſing their good converſation in Chriſt.
But the ungodlineſſe of thoſe which profeſſe Chriſt doth much grieve, and oft times doth corrupt in part, and infect, even thoſe that bee truly good; and doth harden the wicked in evil, and giveth them juſt cauſe to complaine, and exclaime againſt them.
Fourthly, conſider the good or evill which accrueth, or befalleth to a mans ſelfe, according as his life is holy,1. Tim. 4.8 or ſinfull, Godlineſſe hath the promiſe of the life that now is, and of that which is to come. Pſal. 34.9, 10.Wherefore holineſſe of life will either keep a man from croſſes and afflictions, and will remove ſuch as are alreadie upon him;Pſal. 34 19 1 Sam 3.18. Pſal. 119.71. Rom 8.28 Deu. 28.8 Phili 4 11. or will make him able fruitfully and patiently to beare them, cauſing all things to work together for his good. It will likewiſe procure all plenty and proſperity, or it will cauſe contentment in adverſity. Alſo by adding unto a mans faith, an holy, righteous, and ſober life, he doth make unto himſelfe his calling and election ſure;2. Pet. 1.10. from whence ariſeth peace of conſcience,Rom. 5.1. and joy in the holy Ghoſt in this life, and according to his holineſſe,Matth. …5.28.46. ſuch ſhall be the extent of his eternall glory in the world to come. But a ſinfull life pulleth downe Gods judgements upon a man, and maketh them to abide long, and cauſeth impatience under croſſes; cauſing likewiſe a purblinde judgement, barrenneſſe,2 Pet. 1.8, 9. and much unfruitfulneſſe in the knowledge of our Lord Ieſus Chriſt. This careleſſe falling into ſinne, and lying in it cauſeth, even in the elect, doubtings of their being in ſtate of grace,Pſal. 77. and in Gods favour, and of their ſalvation, as alſo deſperate feares through horrour of conſcience. And if a man have onelyonly a forme of godlineſſe, but denyeth the power of it by a bad converſation, he is unto God abhominable,Tit. 1.16. and is expoſed not onelyonly to be accurſed in every thing hee puts his hand unto;Deut. 28 20. in the things which concerne the outward man;2. Theſ. 2.11, 12. but to be further given over to Apoſtacie through ſtrong deluſion, being to every good worke reprobate, that in the end hee may be damned, becauſe, though he made a profeſſion of beleeving, he yet tooke pleaſure in unrighteouſneſſe.
Fifthly, conſider holineſſe it ſelfe, in reſpect of the nature thereof as it is compared with, and ſtandeth oppoſite, to wickedneſſe.Eph. 4.24. Holineſſe is a likeneſſe and conformity to God our heavenly Father; it is his very image renued in us, which according to him, is created in righteouſneſſe and true holines. But ſinne is enmity to God, Rom. 8.7. Ioh. 4.44.a conformity to the very devill. The wayes of holineſſe are all heavenly, holy, ſpirituall, equall,Rom. 7.12. and good; but the wayes of wickedneſſe are all earthly, unjuſt,Iam. 3.15. ſenſuall, and devilliſh. I referre the judging here of to any that is in his ſenſes, and hath but the uſe of right reaſon when he is himſelfe, namely, whether workes of piety, mercy, righteouſneſſe, and ſobriety, be not farre better then acts of prophaneneſſe, cruelty, unjuſtice, intemperance, and uncleanneſse, let any man inſtance in himſelfe in particulars.
All theſe motives conſidered, is there not cauſe why wee ſhould deſire and labour to be holy, namely, for its owne ſake, for our neighbours ſake, for our owne ſake, for Religion ſake; but chiefly for the honour and glory of our God, even for Gods ſake.
Mean… e godly.For this cauſe we muſt learne to know the wayes of godlines by frequent reading, and hearing the Word, which Word as it is the rule, ſo it is the miniſtry and meanes of obtaining the Spirit of God, which is the Author of godlineſſe. Moreover, though the Word and holy Spirit dwell in us, we muſt ſtirre up this Spirit, and be very circumſpect, and watch unto well-doing, praying unto God to give us both to will and to do that which is according to godlineſſe; and laſtly let us converſe much with thoſe that live holily. Who ſo doth thus, ſhall be able in ſome good meaſure to ſubdue his wickedneſſe, and ſhal increaſe in true holineſſe.
Leade thou, and deliver thou, The perſon prayed unto here to be underſtood is God, without whom no man can be delivered from evill. VntoUnto him our Saviour ſendeth his Diſciples to make this petition. Whence obſerve,
Whoſoever would be preſerved Doct. 2 from ſinne, or delivered out of it, and would leade a godly life, muſt obtaine it wholly of the gift and free grace of God. The Lord muſt give grace, elſe no man can be holy,Ioh. 15.5. Without me you can do nothing, ſaith our Saviour, I am the Lord thy God which teach thee to profit, which leadeth thee by the way which thou ſhouldeſt go, ſaith the Lord, Iſaiah 48.17. It is God which worketh in you both to will, and to do, at his good pleaſure, ſaith the Apoſtle, Philip. 2.13. And he ſaith, The God of peace ſhall tread Satan under your feet ſhortly, Rom. 16.20.
Man is of himſelfe inſufficient Reaſ. 1 to thinke ſo much as a good 2. Cor. 3.5.thought, much leſſe is he able to make himſelfe holy. Before his converſion he is dead in ſinnes and trespaſſes; and in the very power of ſinne and Satan, who taketh him captive at his will. After his converſion,2. Tim. 2.26. he is fraile, and diſpoſed of himſelfe to returne to his former evill converſation, if the Lord do not ſupport and enable him to ſtand by his grace. The way of man is not in himſelfe, it is not in man that walketh to direct his ſteps, Iere. 10.23. If man cannot order himſelfe in the ſmaller things which concerne the outward man, much leſſe can he diſpoſe himſelfe in the greateſt which concerne the inward, in the matters of ſanctification. If God do not prevent man with his grace, he cannot ſo much as will that which is good, and being prevented, if God purſue him not with his grace, he ſhall but will in vaine;Rom 7.18. to will may be preſent with him, and yet he may not find ability to do that which is good; this was the Apoſtles caſe, and the caſe of Ephraim. Ier 31.18.For when we have done what we can, and do as much as lyeth in our power (which yet wee muſt not bee wanting in) yet converſion, actuall reſiſting of temptation, and new obedience is out of our power, any further then wee are holpen by Gods free grace.
The adverſaries unto holineſſe Reaſ. 2 are moſt ſubtill, and mightie, they are principalities, powers, and ſpirituall wickedneſſes, that if they be not reſiſted by a ſtronger, even by the power of Gods might, Eph. 6.10, 12, 13.they will prevaile unto ungodlineſſe, man cannot be able to withſtand in the evill day.
As God onelyonly is able to overcome Reaſ. 3 ſinne, and give grace, ſo God hath in his wiſedome reſerved it as a part of his divine prerogative, himſelfe to beſtow it. For he knew wel that if man could conferre grace, or could attaine it by any meanes without him, or having obtained ſome initiall or preparative grace, may then have the prime ſtroke in the doing of a good worke, by his owne free-will, then al the praiſe thereof would be given to man, & God ſhould have none: and man would grow ſo proud, that he would claime heaven by merit; and fleſh would glory in his preſence,1 Cor. 1.29.30. if God were not mans ſanctification, as well as his redemption.
Vſe 1 Firſt, this confuteth the Popiſh doctrine of free-will, which teacheth that a man hath power of himſelfe, without Gods ſpeciall grace, to reſiſt temptation. This alſo confuteth thoſe that do not acknowledge that God wholly, and of his free grace and meere good pleaſure doth beſtow the gift of faith, repentance, & perſeverance to any man, but according to their works, at leaſt, according to this work, namely, if they will, what is this, if not Pelagianiſme, condemned by the Orthodox long ſince? who oppoſed thoſe men which held that God giveth grace to men according as they diſpoſe themſelves thereunto, for want of which diſpoſition hee denyeth it to others. Thus making the act of faith either not at all to bee the worke of God, any more then by concurrence to the ſubſtance of the act, or to make him to be the leſſe principall worker of it, and withall, that what God in the ſecond place doth, he is held to do it according to mans worke preceding; which taketh away the chiefe praiſe from God, and giveth it to a mans ſelfe, becauſe it ſuſpendeth faith, repentance, and every good worke upon the determination of man… will. Indeed man neither doth, nor can beleeve or repent untill firſt hee himſelfe determine in his will to beleeve and repent; but this hee cannot do before that God hath wrought this determination in his will by the grace of his holy Spirit, by which alſo hee enableth him actually to beleeve, to repent, and to do the things that are acceptable in his ſight. God firſt doth worke the power, then the will, and alſo the deed. God inclineth and ſwayeth mans will to follow his; and doth not expect and ſtay untill man doth will, and then follow it. It i… impoſſible to the working of mans will, that God, having given him a power to will, ſhould expect that man ſhould firſt produce the act of willing, and then ſhould graciouſly concur to the ſaid act; For what need ſhall there be of Gods concurrence to draw forth the act of a mans will, when he hath willed alreadie. Moreover, if God by his grace did onelyonly give a man power to will and to do, if he will, and if God ſhall there wait, and proceed no further by the helpe of his grace, untill men have willed; then, the efficacie of mans willing doth depend, not upon Gods purpoſe, and upon Gods grace given, according to the purpoſe of Gods will; but it doth depend originally, and principally upon mans wil: and hereby man ſhall be made a converter of himſelfe, before God have converted him; and it may rather be ſaid (contrary to the Apoſtle) that man worketh in God the will and the deed:Phili. 2.13. then to acknowledge that God worketh in man the will and the deed: and it may bee ſaid that God worketh in man according to mans good pleaſure, and not according to his owne good pleaſure. And thus man ſhall have matter of glorying and boaſting in himſelfe, becauſe he hath differenced and diſcerned himſelfe, by his willing to beleeve, to repent, and to convert, and to reſiſt a temptation, when another who had alike ſufficiencie of grace, and had God alike readie to joyne with him to helpe him, yet would not beleeve, repent, convert, or reſiſt a temptation.
The tru… to be maintained touching this point is; that the beginning, proceeding, and conſummation of a mans regeneration, and ſanctification is of the free grace of God in man, without any cauſe in man moving him thereunto. And the cauſe why he giveth unto ſome men faith, repentance, & power,Rom. 9.11 16.18. Eph. 2.4, 5 1 Pet. 2.10 Act. 19.9. againſt temptations, and not to others, this is not becauſe he findeth in ſome, good diſpoſitions, and ſuch good workes which he findeth not in others: but of his meere will and pleaſure. For God hath mercy on whom he will, that is, he ſofteneth hearts, and giveth grace to beleeve, &c. to whom hee will: and he hardeneth, that is, leaveth into impenitencie and unbeleefe, whom he will.
This Doctrine of Gods free and full grace in the worke of ſanctification doth alſo overthrow the merit of workes done by men in ſtate of grace. For even then every good worke is done by the continuance and new ſupplie of Gods grace. Now if the doing of good works, which are fruits of ſanctification, be of grace, how can they merit?
This alſo diſcovereth the ignorance Vſe 2 and folly of ſuch as preſume that they can preſiſt temptations at their pleaſure, and therfore preſumptuouſly runne into manifold occaſions of ſin; and that they can repent when they will, and this they thinke they will do hereafter; intending to convert, and to be godly before they dye: thus the devill and a deluded, and deceitfull heart doth miſleade them; For if God give them not grace to reſiſt a temptation, and if God convert them not, and give them repentance,2. Tim. ….26. Satan will hold them captive at his will; and they will, by reaſon of the hardneſſe and impenitency of the… hearts, Rom 2.5.treaſure up to themſelve… wrath againſt the day of wrath, and revelation of the righteous judgement of God. Moreover, how doth any man know that God will give him grace hereafter, who hath refuſed, and daily doth refuſe and reſiſt Gods grace tendred in the Miniſtery of his Word, for the preſent. If he do, it is more then ordinary: for his ordinary dealing with ſuch ſinners is, that becauſe they refuſe, and continue long to refuſe when he calleth, therefore he giveth them up unto their owne hearts luſts, Pſal. 81.12that they walk in their owne counſels, and either he never giveth them a will to ſeeke unto him, or if he giveth them ever any will to ſeek him, it ſhall be to ſeeke him with a meere ſelfe-ſerving, and ſo, that when they call, he will not bee found of them, Prov. 1.24.28.For they will not ſeeke him with their whole heart.
We heard before in the proſecution of the doctrine, how much holineſſe deſerved to bee deſired; now would we obtaine it, then according as wee are taught by this doctrine, we muſt ſeek it of God: let us ſay to him, Turne thou us, Ier. 31.9.and we ſhall bee turned. And with David, let us wiſh,Pſal 11….18 36. O that my wayes were directed to keepe thy ſtatutes. Open thou mine eyes, that J may behold wondrous things out of thy Law. And, Incline mine heart to thy teſtimonies, and not to covetouſneſſe. And, Set a watch O Lord before my mouth, keepe the dore of my lips. Incline not my heart to any evil thing. Pſal. 141.3.4. And,Pſ. 139.24 Leade me in the way everlaſting. Let us uſe all thoſe meanes which he hath ordained to preſerve us from ſinne, let us betake our ſelves to the Chriſtian armour, Epheſ. 6.13. and reſiſt whatſoever oppoſeth it ſelfe to the will of God. But this reſiſtance muſt not be in the power of our owne might, but in the power of GODS might, through whom it is that the weapons of our warfare doe beat downe the ſtrong holds, 2 Cor. 10.4.5.and doe bring into captivitie every thought to the obedience of Chriſt. If we doe thus, we ſhall ſtand faſt in the evill day, even in the day of the fierceſt temptations.
Vſe 4 Laſtly, hath any man obtained mercy of God to have power to reſiſt temptations, or to recover himſelfe out of his ſin, and, is he made able to doe any thing that is good? let him take notice, that this was of Gods free grace: and that it was wholy of his grace. He muſt, to the praiſe of God acknowledge that all is of God, nothing of himſelfe. Hee muſt acknowledge that God is not onelyonly the Author, or beginner, Heb. 12.2. Phil. 1.6.but alſo the perfecter of our faith; and that he is not onelyonly the beginner of the good worke of converſion in him, but that he hath beene, and will be the performer and perfecter of it unto the day of Chriſt. And as wee praiſe him for that he made us, Pſa. 100.3.and not wee our ſelves, ſo we muſt praiſe him for that he hath regenerated and new made us, Iam. 1.1….and not wee our ſelves; being moved hereunto not by any thing in us: But as he of his owne will begat us with the word of truth, ſo of his owne will by the ſame word of his grace,Acts 20.32 he doth build us up further, till hee give us an inheritance amongſt all thoſe that are ſanctified. If wee will doe this ſeriouſly, it will keepe us from three of the greateſt ſins which a Chriſtian is incident to, into which he will certainly fall, if this preſent conſideration, and the like doe not reſtraine him. Theſe are ſpirituall pride, contempt of our weake brethren, and unthankefulneſſe to God. For let our graces bee never ſo many, and never ſo excellent, how can a man thinke highly of his owne worth, or meanely of his brother, when hee conſidereth that all he hath is nothing but what he received? 1 Cor. 4.6.7.And the more graces wee ſee in us, the more thankefull we will bee to God which gave them to us. Let us therefore ſee God in every good grace we have, and in every good worke wee doe, then ſhall wee remaine low in our owne eyes, mercifull to our brethren, and thanekfull to our God. But let us, in our thankſgiving, give the whole praiſe of every good worke to God; not part to God, and part to our ſelves, which is to rob God of all. For, ſith God deſerveth all, if we give not all unto him, hee taketh it as if we gave him none at all.
Leade thou us not, &c. but deliver thou us. Here note, that Gods owne leading of men into ſinne is deprecated, and his delivering out of ſinne is prayed for: whence may ſoundly be collected this doctrine following,
God hath an holy, over-ruling, Doct. 3 and diſpoſing hand in the temptations and evils to which men are ſubject. Hee can and doth reſtraine, or give men up unto temptation; he delivereth from ſinne, and out of ſinne, or ſuffereth men to fall into, and lye in ſinne, even as in the holy wiſedome of his ſoveraigntie it ſhall pleaſe him. And this he doth and may doe, without any the leaſt touch, ſtaine, or impeachment of his holineſſe, or being any way properly the author of any ſinne: as ſhall further appeare in the handling of this point.
Gen. 45.8.50.20. Exod. 14.4▪The envious practiſes of Joſephs brethren againſt him. The hardening of Pharaohs heart. Elies ſonnes not harkening to the voice of their father.1 Sa. 2.25. Sheme… curſing of David. 2 Sa. 16.10The putting of a lying ſpirit in the mouth of Ahabs Prophets.1 Kin 22.23 The deceiving of thoſe Prophets of the Idolaters mentioned in Ezekiel. Ezek. 14 9The blinding of the eyes, Ioh. 12.40.and hardening of the hearts of the Phariſies. Rom. 1.26The giving up of the Gentiles to vile affections. And the ſending of ſtrong deluſion to thoſe which receive not the love of the truth. 2 Theſ 2.11All theſe (that I may ſpeak as the Scripture ſpeaketh) were of God, or from the Lord, which things (though ſinfull) are ſaid to be of God, and hee ſpeaketh as if he took all to himſelfe, not for that hee worketh them by an immediate hand of his providence: For, this were to make God the principall author of ſinne, which to conceive is blaſphemy; but becauſe in thoſe things hee permitteth ſomething, doth ſomething, and doth order and determine all things thereabout.
God before all times decreed Reaſ. 1 what things ſhould come to paſſe in time; not onelyonly all the good things that ſhould come to paſſe by his working: but alſo all the evil things that ſhould come to paſſe by his permiſſion. The ſinfull conſpiracie of Herod and Pontius Pilate, Act. 2.23.with the Iewes and Gentiles in putting Chriſt to death, was no other,Act. 4.27.28. then what Gods hand and counſell determined before to be done.
Reaſ. 2 Gods providence and power is preſent to ſupport and ſuſtain in their naturall life & ſtrength, all tempters to evill,Act. 17.28 & all actors of evill; in his concourſe to the ſubſtance of their acts.
Reaſ. 3 God doth reſtraine & cha… up Satan,Iob. 1.12. Iob. 2.6. Pſal 81.12. wicked men, and a mans own evill heart, or letteth them looſe, & permitteth them to tempt, even as he will.
Reaſ. 4 God doth preſent when hee pleaſeth, ſuch objects, where… a man through his owne corruption may ſtumble, or be allured to fall into ſinne. The adminiſtration of certaine occaſions, and opportunities to ſinne, is often from God.
Reaſ. 5 The Lord doth refuſe to give his Spirit,Mat. 13.11 1 Cor. 2.8.10.14. Deut. 29.4.5. without which no man can reſiſt the firſt temptation, or recover himſelfe out of the leaſt ſinne: or elſe doth … it, both to whom he will, and when he will, at his pleaſure.
The Lord when he pleaſeth, Reaſ. 6 doth withdraw his ordinary reſtraining and common graces and gifts of the minde, whereby he ſuſpendeth thoſe powers of the ſoule, which if they were not ſuſpended, might diſcerne betweene truth and falſhood, and betweene good and evill:Rom. 1.28 he giveth many over to a reprobate minde, to a minde void of judgement: from whence vainneſſe of imagination, darkeneſſe of the underſtanding, blindneſſe of minde, and hardneſſe of heart, doe follow as certainely, as the darkeneſſe of the ayre doth follow the ſetting of the Sunne in the firmament.
God, according as he pleaſeth, Reaſ. 7 doth limit the ſinnes of men both to the time when, and to their bounds how farre, and no farther.
Laſt of all, God hath an hand Reaſ. 8 of direction, and ordering of mens ſinnes, ordering them in the manner of committing of them, and directing them to their ſet object, and to ſuch good ends, as he in his wiſdome pleaſeth.
Thus it is evident that God hath a hand in the temptations and ſinnes of men. Now that he is not blame-worthie, or any way a cauſe of their ſinne, ſhall further be cleared. For which cauſe let us conſider theſe five things.
1 Firſt, what God is in himſelfe, and in reſpect of man.
2 How farre onelyonly, and no farther, God hath a hand in mens ſinnes.
3 What acts come betweene Gods actions touching the action which is ſinfull, and the immediate act of ſinne, as it is ſinfull.
4 What are the ends that God propoſeth, and attaineth in thoſe his actions.
5 How God ſtandeth affected to ſinne, both before and after it is committed.
1 Conſider firſt that God is holineſſe it ſelfe, his nature doth not admit of any poſſibility of erring, Gen. 18.25. Heb. 6.18.or of doing any thing which is not holy, equall, & good; God is under no Law, himſelfe is his owne Law; whatſoever therefore he doth according to the counſell of his owne will cannot be faultie. Now,Eph. 1.11. God doth all things according to the counſell of his will. Moreover God is the Creator, man is his creature. God is an abſolute Soveraigne, no way bound to man to do him good, or to preſerve him from evill (except he pleaſe to give him a promiſe.) He is ſo abſolute, that he needeth not give account to man of his actions: nay,Iob 33.13. becauſe man (when God had made him good) did fall by his owne evil inventions or devices,Eccleſ. 7.29. he hath deſerved that God ſhould do him no good at all, but that he ſhould puniſh him with all evill. Wherefore, why may not his will be reaſon and equity enough, why he will chuſe ſome to be veſſels of merciemercy, and reject others to be veſſels of wrath, Rom. 9.18.19.20.21.and to diſpoſe of all things concerning them, that being left to themſelves, and to manifold temptations, they ſhal worke out their owne damnation?
2 If we conſider how farre God worketh in evill, all that can bee ſaid, that God doth in reſpect of ſinne, may (as I ſuppoſe) bee referred unto tho…e things mentioned in the reaſo… of the point, ſcil. His decree, His ſupport of the actors, and concurrance of his power to the ſubſtance of the act of ſinne, His permiſſion, His propoſing of external objects, His forbearing to give his ſanctifying Spirit, His withdrawing his common gifts of his Spirit, whereby the powers of the ſoule become ſuſpended, and do ceaſe to doe thoſe good offices for man which elſe they might do, His limitation of ſinne: and laſtly, His ordering of ſinne to ſerve his owne ends, as he pleaſeth.
Now touching the counſell and decree of God to permit ſinne, and then for to leave man hardened in his ſinne, and laſt of all, to puniſh him eternally for ſinne, no man hath cauſe to except againſt any thing herein: whether we reſpect Gods negative acts in not willing to hinder ſinne, but to permit it; as alſo in his not giving grace to ſome men to riſe out of it; or whether wee reſpect his affirmative acts thereabouts, as his concurrence to the ſubſtance of the act, or his determination of the meanes whcreby ſin ſhould be committed, and of the ends to which ſinne ſhould ſerue after it ſhould bee committed.
Which I will make to appeare thus, as followeth.
God intending to glorifie himſelfe in the manifeſtation of his manifold excellencies in the attributes of his goodnes, wiſedome, power, merciemercy, and juſtice, he decreed, and determined with himſelf to create man, and to make him good, even after his owne image; and withall, to give him power to perſevere in that goodneſſe if hee would: Moreover hee decreed to leave him to himſelfe, even to the liberty of his will, and to permit him to fall into ſinne; decreeing withall to raiſe ſome of mankinde out of their fall and ſinfull condition, through Chriſt, by giving them faith, repentance, and grace to perſevere in the way of holineſſe, and in the end to give them everlaſting life, notwithſtanding that by ſinne they had deſerved everlaſting death, and that for the manifeſtation of his glory in the way of merciemercy mixed with remunerative juſtice: likewiſe hee together decreed, to leave the other ſome of mankinde fallen into ſinne, and not to vouchſafe them the grace of faith and repentance; and withall hee decreed, that for their ſinne hee would puniſh them with eternall death, and this for the manifeſtation of his glory in the way of juſtice vindicative.
This I conceive to be but one formall decree of meanes (not ſubordinate one to another, but ordained together) tending to one maine end, namely, to the end of all ends, even to the glory of God, though in different wayes, to wit, in the way of mercy, & in the way of juſtice, namely,Rom. 9.22.23. to the making knowne of the riches of his glory on the veſſels of mercy which he had afore prepared to glory: and alſo to the ſhewing of his wrath, and making of his power knowne on the veſſels of wrath, fitted, or made up to deſtruction. For God made (therefore it muſt needs be that he decreed to make) all things for himſelfe: Pro. 16.4.not onelyonly the godly, who are the veſſels of his mercy, for the day of ſalvation; but alſo the wicked, who are the veſſels of his wrath, for the day of evill, even for the day of deſtruction.
God decreed that ſin ſhould be by his permiſſion, through Adams fall. God did not leave it to be as a fortuitous, or caſuall thing which perhaps might come to paſſe, & perhaps might not come to paſſe; but fore-ſaw it, as a thing certaine, that ſinne would bee, through Adams tranſgreſſion of his Law, in as much as he determined to permit him ſo to do.
VponUpon this permiſſion it did infallibly follow that Adam would ſinne. For this permiſſion being granted, the thing permitted muſt needs follow; becauſe Gods will can neither be changed, nor reſiſted. And without Gods will nothing can be. The event alſo, and mans woful experience, doth too wel prove that ſin is in the world.
God likewiſe decreed to leave ſome men in ſtate of ſin, not giving them of his ſaving grace, and alſo determined for ſinne to condemne them, as appeareth clearely by the Scriptures. For Saint Peter ſaith, that ſome ſtumbled at Chriſt the corner-ſtone, and at the Word,1. Pet. 2.8. being diſobedient, whereunto alſo they were appointed; 2. Pet. 2.9.And hee ſaith alſo, that God knoweth how to reſerve the unjuſt unto the day of judgement to be puniſhed. The Apoſtle Paul ſaith, We are not ordained to wrath, 1. Theſ. 5.9.implying that God hath ordained ſome, namely, the wicked, unto wrath. Saint Jude ſaith of certaine men that were ordained to this condemnation, Iude 4, & 13.to wit, to bee left to their owne hearts luſts, turning the grace of God into wantonneſſe; and, alſo, for that their wickedneſſe, to have the blackneſſe of darkneſſe reſerved for them.
Thus we ſee what it is which God hath decreed touching ſinne. Now leſt God ſhould have any the leaſt imputation of unjuſtice or cruelty caſt upon him, or of being the author of ſinne; which were blaſphemous to conceive. I will therefore in the ſecond place ſhew how, and in what manner hee hath decreed ſinne to be, and to be puniſhed; whereby it ſhall appeare that God is holy, and blameleſſe, even in this as well as in all other his wayes; and will bee every way juſtified when he is judged.
It is moſt true that God decreed that ſixe ſhould bee; but how? He did not decree that ſinne ſhould be, as he decreed that all good things ſhould be, namely, by his operation, hee producing them; but he decreed that ſinne ſhould be onelyonly by his permiſſion. It muſt alſo be conſidered, how ſinne came to have a being by Gods permiſſion. Permiſſion, either is a midle thing betweene command and prohibition, and in that ſenſe it imports a kinde of allowance; in this ſenſe God never did, nor will permit ſinne; for he hath moſt ſtraightly forbid i…; or elſe permiſſion is taken for a middle thing betweene furthering the being of a thing, and impedition or hindering of the being of the ſaid thing, in this ſenſe it is taken in Gods decree of ſinne; he willed it to be, but ſo as he did not further the being of it as it is ſinne, nor yet did he hinder the being of it, onelyonly hee did permit it.
Great difference muſt be put berweene Gods decreeing the things that be good, and the things that be morally evill. For the decree that good things ſhall be, is accompanied alwaies with an effectuall operation of God, which cauſeth them to be; but the decree that evill ſhall be by Gods permiſſion is not accompanied with any effectuall furtherance or operation of God in the way of a cauſe to effect it. God is truly the cauſe of every thing that is good; but he is not at all truly the efficient cauſe of the evill of ſinne: yet there was good cauſe why God might decree to permit man for to ſinne. For he knew it could be no wrong done to the reaſonable creature, if he ſhould leave him to his owne nature to do according to the nature and freedome of his will; eſpecially, he having made it onelyonly diſpoſed to good, and able to hold it ſelfe onelyonly to that which was good, if he would. Beſides, he knew that to leave the creature (made in ſuch perfection) to its owne nature, was in it ſelfe, not againſt, but according to the common good of the creature. Wherfore ſith God knew how ſinne might be, without his cauſing of it to be, and knew alſo that, for the manifeſtation of his further glory, it did belong to his omnipotent wiſedome and goodneſſe rather to draw good out of evill, then not to permit it; why might not he in his holy wiſedome decree to permit it?
Moreover, there could be no faultineſſe in ſuch a decree, becauſe that in it was ſet ſuch an order, that neither the coming of things to paſſe by Gods permiſſion, nor that which ſhould come to paſſe by his working, ſhould either offer violence to the wills of the reaſonable creatures, or ſhould take away the liberty or contingency of ſecond cauſes; but doth eſtabliſh them rather. For Gods decree doth determine the creature to worke according to its nature, that as all naturall agents (as that ſtones ſhould deſcend, if they be not upheld, and that fire ſhould burne combuſtible matter) ſhould worke neceſſarily; ſo all voluntary agents ſhould worke freely and contingently. The liberty of the creature, together with the ſinfulneſſe of the act of the creature may and doth well ſtand with the decree of God.
Indeed upon ſuppoſition of Gods decree to permit Adam to fall, it followed by neceſſarie conſequent that Adam would fall; yet was it not neceſſarie that Adam ſhould fall neceſſarily: But rather upon ſuppoſition of Gods decree, Adams fall, by eating the forbidden fruit which God permitted him to do, came to paſſe freely and contingently, that is, with a poſſibility of the contrary, namely, of forbearing to eate of the forbidden fruit. This was becauſe God had made man a rationall and voluntary agent, to worke contingently, and freely, according to the freedome of his will; and not to be forced thereto by any neceſſity. The decree of permitting ſinne doth not lay any neceſſity upon any man to commit ſinne. Sinne hath not relation to Gods decree as the effect hath to its cauſe, but onelyonly as a conſequent of it, and as an object whereabout the decree is converſant.
Gods fore-knowledge of what ſhall come to paſſe, and his will to permit it to come to paſſe are ſufficient to denominate a neceſſity, or certaintie of event, that the ſame thing muſt needs come to paſſe: but neither his fore-knowledge, or his will that a thing ſhall come to paſſe by his permiſſion, maketh God the author of that which is fore-knowne, or permitted: but, to produce a thing, that maketh God to be the author of it. As for ſinne, there is no operation of God concerning it as it is ſinne, but rather negation, or ſuſpenſion of that grace which if God did beſtow, would keep man from committing of it. Gods decree to permit ſinne, doth not deſtinate any man to ſinne, for deſtination is the ordaining of a perſon to a certaine end: an evill action cannot be the end to which a man is ordained. And this decree of permitting ſinne, and of leaving him in his ſinne, and then of damming him for ſin, all which preſuppoſe that God decreed to create man, yet from hence it doth not follow that God made any man to the end hee might damne him: the end of his creation, and of all the parts of Cods decree, was the manifeſtation of his owne glory. He made all things for himſelfe. Prov. 16:4.Now if man might fall by Gods permiſſion, and yet God is free from being author of ſinne: then who can have any colour of exception, if after man is fallen, God do leave him in his ſinne, and ſhall condemne him for his ſin, eſpecially, ſith that, though Gods decree to leave a man in ſtate of ſinne, and to reprobate him from faith, and other graces needfull to ſalvation be abſolute and without any cauſe out of God, but of his meere will and abſolute pleaſure: yet he never decreed to reprobate or deſtinate any to damnation abſolutely, nor yet doth he execute or damne any but for his ſinne. God never doth ſave, or damne any abſolutely: but as they are found to be in Chriſt, or as they are found, to be in their ſinnes, out of Chriſt. For God did not abſolutely elect any unto ſalvation, nor abſolutely reject any to damnation; but he decreed to ſave only thoſe which ſhould actually, by his Spirit, beleeve in Chriſt, repent, and perſevere in an holy life to the end; if they be of yeares of diſcretion, and ſuch as by ſecret union of the Spirit ſhould by a way unknowne to us, partake of, and belong to Chriſt, if Infants within the covenant of grace. And he decreed to damne onelyonly ſuch as ſhould perſevere in their ſinne, and infidelity. For the promiſe of ſalvation, and the threat of damnation is made reſpectively onelyonly to ſuch. Yet know that God, of his meere will and pleaſure, did abſolutely elect ſome, and did determine to give them the grace of faith in Chriſt, repentance towards God, and perſeverance in holineſſe of life; and likewiſe abſolutely to reject others therefrom, and to leave them in their ſinne, and infidelity.
Thus God is cleared from being any author of ſinne, or, yet, to blame, if he proceed in rigour in the eternall puniſhment of ſome for ſinne.