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lame, and is neither fo free nor full, as we would defire of God. But the reality of our forgiveness, that it is real and fincere, though imperfect (Matth. xviii. ult.), for which we can appeal to God.

2. It denotes our forgiving to go before the forgiveness here asked of God for ourlelves, Luke xi. 4: Forgive us our fins ; for we also forgive every one that is in lebted to us, And this is a demonstrative proof, that the forgiveness the saints here ask for themselves is only the pardon of the guilt of fatherly anger, and the manifestation of pardon, and not the pardon of the guilt of eternal wrath, which concerns their state. For till this last be obtained, one cannot sincerely forgive others, Matth. xviii. 32. 33. Then his Lord, after he had called him, faid unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me : Shouldst not thou also have had compassion on thy fellow-fervant, even as I had pity dn.thee? No man can fincerely forgive his brother who does not so love him; and none can love his brother, but he who loves God; and none loves God, but he who is forgiven of God, Luke vii. 47. 'Her fins, which are many, are forgiven ; for she loved much : but to whom little is forgiven, the fame loveth little.:

Fourthly, What encouragement can one draw from his for giving others, to hope that God will give the forgiveness'de fired?

1. When we find that we who are such evil and malignant creatures, so hateful and ready to hate one another, are bý the power of God's grace enabled to forgive those who have injured us, we have ground to hope that the most gracious God will forgive the injury against himself even to those who are under the guilt of eternal wrath, it being easier for him to forgive a talent, than for us to forgive a mite.

2. From our disposition to forgive, we may confirm our confidence in God as our God, and therefore firmly believe that our feet thall be washed, where our whole body has been washed before.

I shall conclude with some inferences.

Inf. 1. Beware of fin, as ye would be of contracting a debt which ye are unable to pay; and make sure your interest in the great Cautioner, in time, left ye bc arrested ere ye are ac ! mourning, repentance, &c. but betake yourselves to free grace for forgiveness. If ever ye obtain pardon, it will be in the way of free giace.

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2. See your debts, and mourn over them, and apply to the blood of Christ for the pardon of them all, your imputed, your inherent, and your actual fins :

3. Pretend not to pay your debt by your good hearts, works,

4. An unforgiving, irreconcileable disposition, and revengeful spirit, unfits mea for praying. Forgive, if ye would be forgiven. And fo it unfits for other duties, and particularly for the Lord's fupper, the leal of for iveness.

Lajily, Come to God through Christ for pardon. He is a forgiving God. Why does he teach us to pray for pardon to qurielves and others, but that there is a fulness of mercy tor pirdon with him ?

The Sixth Petition.

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MATTHEW vi. 13. And lead us not into temptation, but deliver us from evil.

HIS is the second of those peticions which concern our

fouls, and it relates to temptation, for warding off illat great evil, as the former for the enjoyment of a great good, the pardon of fin. Thus all that we are to seek for our perfonal, spiritual good, is deliverance from fin, from the guilt of it, petition 5. and from the power of it, petition 6. For these being obtained, the soul is happy, fince nothing can hurt us but fin.

In discoursing from this subject, I shall new,

I. The connection of this petition with the former, in the párticle and.

II, The petition is felf.
III. Apply.

I. I am to thew the cornection of this petition with the former, in the particle and. This teaches us, that,

1. No man can with a good conscience sue to God for par., don, nor will he obtain it, who is not resolved to fight against fia in time coming, and to beware of it, Pfal. lxvi. 18. There are two things frightful to a penitent, the guilt of past lin, and the power of in for the future. He is equally concerned for juilification and fanétification. They who feparate them, act hypocritically, and therefore cannot come fpeed at the thronie of gracãi. They are unreasonable, in that they would be faved from death, and yet lie under the power of the disease. Unchristian, in that they would make Chrift the minister of lin, and his pardon a Sconce for a fioful life. VOL. III.

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2. A pardoned Gnner is not past danger. He is in a fickly country, and though he be recovered, he is in danger of a relaple. He is still in the field of battle; and though he is cured of one wound, he will be fair to get another, if the Lord do not shield him. Therefore he is to pray, Forgive our debts; And lead us not into temptation, &c. Nay Satan will be most apt to bait the pardoned linner, Acts xiii. 8.

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II. Let us consider the petition itself, in which we pray, “ That God would either keep us from being tempted to fin,

or impport and deliver us when we are tempted." I consists of two parts.

I. The first is for preventing grace, Lead us net into temptation.

II. The second is' for' affitting grace, But deliver us from evil.

The FIRST is for preventing grace, Lead us not into temptation. Here I am to fhew,

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1. What is meant by temptation.
2. What by leading us into temptation.
3. What is the import of this part of the petition.

FIRST, What is meant by temptation? In general, it is a trial made on a man to see what is in him, and what he will do; and so the matter it is designed to bring forth may be good as well as evil, Thus God did tempt Abraham , Gta.

* The author, in his manuscript treatise op Genefis, of which feveral extracts have been already given, thus senders and comments on these words : “ The God himself; he tried, Abraham, i, e. The trpe God, and ro other, the God who had made him the promise of Ifaac, and fulfilled it, who had promised to establish the covenant with him, and had declared, that in him only, Abraham should be called a feed; even he tried Abraham, and tried him exquihtely, by calling him to sacrifice that his son, thereby discovering bim, and, as it were, opening him out like a tanner displayed to public view, 'where. by bin moh firm faith in God, and absolute resignation unto him, were laid open to the view of all, to whole koowledge this his trial might at any time come. The word by which the trial is exprefied, c'cih never, fo far as I have observed, fignity to entice unta fini Neither was the thing fin, which Abraham was by the trial carried to the very point of accomplifhing of: since he had thereto the call of God,

he was abfoluis Lord of the lite of Itaac, as of all other men ; and might vest whom he would, with anthority to take it away, as he has yefied magiftrates in other cases. But the matter was fo saspiciouslike, that the infinitely.boly Author of the trial is, by the facred renman, indicated in the strongest terms, for to cut off alffufpicion

celofon in the case. He tells us, it was the GOD, i. es the true

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xxii: 1. But ordinarily it is taken in an evil fenfe; and fo it is here meant of temptition to fin, which is the plying of ? naa with fome engine or other to draw him iato lin. So in temptation four things are to be conlidered.

1. The party tempted, or liable to temptation.

2. The parties tempting, the black inftruments of temptation, 3. The bait wherewith the hook of temptation is bulked. 4. The mischievous delign. First, The party tempted, or liable to temptation, vis. our. felves and others, who live in this world of pits and foares, Cant. iv. 8. Those who are in the upper house are beyond the reach of temptation ; no hifling ferpent is there ; they are not within bow.shor of Satan. But here he rangeth up and down, 1 Pet. v. 8. here he has the length of his chain. Adam in paradise was tempted t, and the second Adam too;

God; and that word is in effect do bled, g. d. che true God, even the true God. And after all there is an emphatical ftop after it, the GOD; be, &c. So that, with good reason, the force of that term is, with Junias and Tremellius, thus expressed, GOD himself, to the exclusion of all other. Moreover, that term looks backward, sq.d. the fame who had made sogreat promises with reference to Ifaac; altwhich were hereby threatened to be quite overthrown and buried in oblivion. The word, he tried, is also emphatically pointed, to thew it to have been a most exquisite trial, far furpalling all that Abratham had met with before. Nifjab, he tried. 'Tis of the form Pahel, * and doch not clearly appear to be used in Kal at all. It notes an

attempt or essay, as David had not tried, viz, to go with Saal's ar. y mour, 1 Sam. xvii. 39. ; whether more full, as God tried Ifrael,

Jud. iii, 3. and the queen of Sheba did Solomon, 1 Kings x. 1.; 2. or more flight, as the delicate woman had not tried the sole of her fost, to set it on the earth, Deut. xxviii. 56.; made by fume means, as by the nations, Jud. iii. 1. by hard questions, 1 Kings X. 1.; for discovering and laying open the object to view, as God tried the peo

ple, whether they would go in his law or not, Exod. xvi. 4. and Hezea .. kiah, for to know all in his beart, 2 Chron. xxxii. 31. ; even as et

tanner displayed is set forth to view, for 'tis akin to Nafa, to lift up, and to Nafas, whence Nes, a banner or ftandard. It differs from Bah. han, to prove, as an action incomplete from itself as completed : Nisi fub importing only the discovering or laying open of the object; Baba t han not only that, but also the judgement formed upon the discovery eu. Amade. Hence Pial. xcv, 9. Your farbers tried me : they proved me,

&c. From all, which, the formal notion of Nifah appears to be to is try.”

+ The temptation and seduction of our first parents is jully confiuered as the devil's matier-piece, and a mult glaring deavoatiration

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the one able to have stood, the other one who could not fall. What wonder then that he attack us, in whom he has basomfriends!

of that infernal fpirit's implacable malice and desperate hatred a gainst God and his innocent creatures. It was at the same time ata tended with the mot interesting coniequences to the guilty pait

, and their descendents. It may not therefore be improper to give here leveral particulars relating to this remarkable event, selected from the author's notes on part of the second and third chapters of Gener: dis. As the essay on this book was written peperior to this. Illuftrarion, and as these remarks coniain many striking and important things i concerning the grand temptation, and the effects thereof, it was judged expedient to insert them here, though not the most praper place, rather than omit them altog-ther, as they were not adverted to when the discourses on the fall of our first parents, and on the first fin in particular, vol. 1. were printing. And it is prefumed, their geting a place in this work will not only be a valuable addition to it, w but of no small advantage to the reader, as the extracts undoubtedly .contain several observations new and uncommon, and which appeat? to have escaped the notice of former commentators, all tending to : shew the evil and horrid nature of fin, and the riches of fovereign grace in the salvation of ruined man, discovered to him immediately after his fatal transgreffion; as well as they afford no mean Specimen of the author's learning and skill in sacred criticism.

Gen. ii. 25. Now they two were, naked. Here begins the history of the fall of man, and this should have been the beginning of the third chapter. Though the division into verses is of divine authoris : ty, the division into chapters is not so. The man, and his ceifeos! They were naked, not only in presence of one another, but separately

. ? where-ever they were. -But they would not have been ashamed of them. Jelves, notwithstanding of their nakedness. The manner of express fion bears, that so it was during the happy ftate they were in, but that it latted not, that was soon over and now is gone. The distinctive in these words is emphatical; q. d. But they would NOT, bave, &C. i. e. they would not at all, in the leait, have been, &c. Bejch is ta be ashamed. If therefore it were used in Pih. it would be to frames aci. as the root in Kal is neuter. Here 'tis in Hithp. the re ative of Pih. and therefore fignifies formally to mame one's felf. Tis 10 where else used in this form, which is here purposely cholen, not only to intimate that our shame ariseth from a certain secret motion within our own brealis ; but alío and chiefly, in opposition to Satan's endea. vouring to fame them, on the account of their nakedness, which will appear by the sequel.

Gen. iii, 1. find the serpent, was subtíl from every, ewild beatief the field; which Jehovah God, had made : i. e. And the old lerpeut the devil, was subúl, nicely observing, and arifully improving, what

, might make for his mischievous delign againt mankind; and in bis áitack he argued subtilly, from the state and cale of the world beasisi

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