If ye forgive men their trespasses, your heavenly Father will also forgive you; but if ye forgive not men their trespasses, neither will your heavenly Father forgive your trespasses."* Q. 32. What may we learn from the verses just now quoted, for illustrating the meaning of this petition? A. We may learn this from them, as the meaning of it, that our forgiving others, may be an evidence of God's forgiving us: and that our being of an implacable and unrelenting disposition towards our fellow-creatures, who have injured us, is a sad sign, that our own sins are not forgiven us of God, Matt. xviii. 35. QUEST. 106. What do we pray for in the sixth petition? ANSW. In the sixth petition, (which is, And lead us not into temptation, but deliver us from evil, we pray, That God would either keep us from being tempted to sin, or support and deliver us when we are tempted. Q. 1. What doth this petition to lead his people into temptation necessarily suppose? permissively? A. It supposes, "that the most wise, righteous, and gracious God, for divers holy and just ends, may so order things, that we may be assaulted, foiled, and, for a time, led captive by temptations, 2 Chron. xxxii. 31."* Q. 2. How many ways may God be said to [lead] a person [into temptation], and yet not be the author of sin? A. Two ways; objectively and permissively. Q. 3. How may he be said to lead into temptation objectively? A. When his providential dispensations, which, in themselves, are holy, just, and good, do offer, or lay before us occasions for sin. Q. 4. May these occasions be called incitements or motives to sin? A. No: only our corrupt hearts abuse them thereunto; thus David was envious when he saw the prosperity of the wicked, Psal. İxxiii. 3. Q. 5. When may God be said A. When he suffers them to be assaulted by the tempter, and at the same time, withholds these aids of grace, which would prevent their compliance with the temptation, as in the case of David's numbering the people, 2 Sam. xxiv. 1. compared with 1 Chron. xxi. 1. Q. 6. What is the [evil] we pray to be delivered from, and the temptations we pray against in this petition? A. The evil of [sin], and temptations to sin. Q. 7. What is it to be [tempted to sin]? A. It is to be strongly solicited, instigated, and enticed thereunto, Prov. vii, 16-24. Q. 8. Can God be the author or efficient of such instigations and allurements? A. By no means: "For God cannot be tempted with evil, neither tempteth he any man," James i. 13. * Larger Cat. Quest. 195. Q. 9. Why then doth he permit | his assaults upon all ranks of manthem to take place? kind ever since, 1 Pet. v. 8. A. That he may direct and over-rule them to the purposes of his own glory; as in the instance of Peter, Luke xxii. 31, 32. "The Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat; but I have prayed for thee, that thy faith fail not." Q. 10. From whence do all temptations to sin spring, or take their rise? A. All of them flow from "Satan, 1 Chron. xxi. 1; the world, Luke xxi. 34; and the flesh, which are ready powerfully to draw us aside and ensnare us, James i. 14." 99* Q. 11. Are we liable to be drawn aside and ensnared by enemies, after we are in a state of grace? A. Yes: "even after the pardon of our sins, by reason of our corruption, Gal. v. 17. weakness and want of watchfulness, Matt. xxvi. 41. we are both subject to be tempted, and forward to expose ourselves unto temptations, ver. 69, 70, 71, 72."+ Q. 12. Are we able to resist temptations when assaulted with them? A. No: we are, "of ourselves unable and unwilling to resist them, to recover out of them, and to improve them, Rom. vii. 23, 24." Q. 13. How is Satan denominated in scripture, with reference to temptations? A. He is called, by way of eminence, THE TEMPTER, Matt. iv. 3. Q. 14. Why is he so called? A. Because of his strong and violent instigation and solicitation to sin, Acts v. 3. Q. 15. When did he begin this trade of tempting? A. He began it in Paradise, Gen. iii. 1, 4, 5; and has been making * Larger Cat. Quest. 195. Q. 16. Can Satan force and compel the will to yield to his temptations? A. No: otherwise all his temptations would be irresistible. Q. 17. How do you know that they are not irresistible? A. Because the saints are exhorted to resist them, James iv. 7; and have actually been enabled, by grace, to do it, 2 Cor. xii. 8, 9. Q. 18, How many are the ways whereby Satan manages his temptations? A. Two ways chiefly, either in a way of subtilty, using wiles and devices; hence called that old serpent which deceiveth the whole world," Rev. xx. 2. compared with chap. xii. 9; or in a way of furious assault, through his fiery darts, Eph. vi. 16. In both which respects he is called, in the Greek tongue, APOLLYON; that is, a destroyer, Rev. ix. 11. Q. 19. Why called a destroyer? A. Because he aims at nothing less than the eternal ruin and destruction of all mankind, 1 Pet. v. 8.-"Your adversary the devil, as a roaring lion, walketh about seeking whom he may devour." Q. 20. What are some of those chief wiles and stratagems wherein he displays his SUBTILTY? A. He makes choice of the most advantageous seasons for tempting; he employs the fittest instruments for carrying on his designs; and sometimes gilds over the foulest sins with the fairest remarkable manifestation of divine love, 2 Cor. xii. 2. 7. Q. 22. Who are the instruments he employs for carrying on his temptations? and only flowing from their lips in the hour of temptation; so the Lord, by his grace, will soon make them change their speech, in the the words immediately following, ty; but I will remember the years of the right hand of the Most High," Psal. lxxvii. 10. A. Men of the greatest power" And I said, This is mine infirmiand policy, 1 Kings xii. 26-30; and sometimes men of reputed piety and godliness: thus he employed the old prophet to seduce the man of God with a lie, 1 Kings xiii. 18. Q. 23. What are these fair names, under which Satan wants to make the vilest sins pass among men? Q. 28. Do blasphemous and atheistical thoughts ever take their rise in our own hearts? A. Frequently they do; as our Lord testifies, Matt. xv. 19. "Out of the heart proceed-blasphemies." Q. 29. When may we charge ourselves with such thoughts, as arising in our hearts? A. When we make no resist A. He allures to covetousness, under the name of frugality, Eccl. iv. 8; to profuseness, under the specious title of generosity, chap. v. 13, 14; he tempts to drunken-ance, but give way unto them; ness, under the disguise of good contrary to the command of God, fellowship, Prov. xxiii. 29, 30; "Resist the devil, and he will flee and to neutrality and indifference from you," James iv. 7. in religion, under the colour of a prudent and peaceable spirit, Acts xyiii. 14, 15. 17. Q. 24. What are these temptations, which Satan endeavours to throw in upon the soul, in the way of FURIOUS ASSAULTS? A. They are his temptations to blasphemous and atheistical thoughts. Q. 25. What is his plot by injecting these horrid suggestions? A. Either to beget unbecoming thoughts of God, or to disturb, vex, and distract the Christian. Q. 26. Does he ever gain his design, in begetting unbecoming thoughts of God, in the minds of any of God's children? A. Yes; as would appear by their speaking sometimes very unadvisedly with their lips, Psal. lxxvii. 8, 9. Is his mercy clean gone for ever? doth his promise fail for evermore? hath God forgotten to be gracious?" Q. 27. Are the saints suffered to continue long in such sentiments? A. No: for as such words are far from their stated judgment, Q. 30. Can the saints of God distinguish between blasphemous and atheistical thoughts, suggested by Satan; and those that arise in their own hearts? A. Yes they can, in some measure; otherwise they would frequently be deprived of the comfortable use of these consolations that are allowed them in the word. Q. 31. How may they know the one by the other? A. If they are violent and sudden, coming in like a flash of lightning upon the mind, Matt. xvi. 22, 23; if their souls tremble at such thoughts, and oppose them with the utmost abhorrence, Psal. lxxiii. 15; and if nothing is more grievous than to be assaulted with them, ver. 21, 22; then they may conclude, that they are rather to be charged on Satan than themselves. Q. 32. What are the extremes, to which Satan labours to drive sinners by his temptations? A. Either to presumption or de spair. Q. 33. What is PRESUMPTION? that God hath given to us eternal life; and this life is in his Son." Q. 39. How may a person know if he is not guilty of the sin against the Holy Ghost? A. It is a confident hope of the favour of God, and of obtaining eternal life, without any sufficient foundation to support it, like the foolish virgins, Matt. xxv. 11, 12. Q. 34. What is Satan's conduct A. If he is deeply concerned with reference to presumption? and perplexed about this matter, A. He does all he can to foster and has an habitual desire after and cherish it, and is sure to give | salvation by grace, he may be veriit no disturbance, Luke xi. 21. ly assured he is not guilty of this; "When a strong man armed keep-for "they that be whole need not eth his palace, his goods are in a physician, but they that are peace." sick," Matt. ix. 12. Q. 35. What is DESPAIR? A. It is the melancholy apprehension of a person's case as being quite hopeless, and of there being no help for him in God, Jer. ii. 25. Q. 36. By what artifices doth Satan labour to drive persons to this deplorable extreme? A. By suggesting that their sins are too many, and too heinously aggravated to be pardoned; that the time of forgiveness is past; or that they have been guilty of the sin against the Holy Ghost. Q. 37. Is it possible that our sins can be more numerous and more heinously aggravated, than that they can be pardoned? A. No; because no bounds or limits can be set to the infinite mercy of God, as vented through the meritorious obedience and satisfaction of Jesus; "for, he will abundantly pardon," (margin, "he will multiply to pardon," Isa. lv. 7;) and he declares, that though our "sins be as scarlet, or red like crimson, they shall be white as snow, and as wool," Isa. i. 18. Q. 38. Can any be certain in this life, that the times of forgiveness is past as to them, or that their day of grace is over? A. No; because while the gospel continues to be published unto them, it is their unquestionable duty to believe the report made therein, concerning salvation for them in Christ, without diving into the secret counsels of God, I John v. 11. "This is the record, 40. What is the second spring of our temptations above mentioned? A. The WORLD, Mark iv. 19. Q. 41. What are the things of the world which give rise to temptations? A. Both the good things and the bad things of it. Q. 42. What are the good things of the world, which may prove a snare and occasion to sin? A. The profits, pleasures, and preferments of the world, when trusted to, and rested in, Matt. xiii. 22. Q. 43. What should we pray for, in order to be delivered from such temptations? A. That God would incline our hearts unto his "testimonies, and not to covetousness," Psal. cxix. 36. and that he would set our "affections on things above, not on things on earth," Col. iii. 2. Q. 44. What are the evil things of this world, which may prove temptations? A. The outward troubles and afflictions we meet with therein, John xvi. 32.-"In the world ye shall have tribulation." Q. 45. Is God the author of all outward afflictions? A. Yes: Amos iii. 6. "Shall there be evil in a city and the Lord hath not done it?" Though men may indeed have an instrumental and sinful hand in their own troubles and distresses, Jer. ii. 17. "Hast thou not procured thi unto thyself, in that thou hast forsaken the Lord thy God?" Q. 46. When do afflictions prove temptations? A. When we either "despise the chastening of the Lord;" or "faint when we are rebuked of him," Heb. xii. 5. Q. 47. What should we pray for when visited with afflictions? A. That when the Lord is pleased to chasten us, it may be for our profit, that we may be partakers of his holiness, Heb. xii. 10. Q. 48. Which is the third spring or fountain of our temptations? A. The FLESH, Gal. v. 17. Q. 49. What is meant by the flesh? A. Our corrupt and depraved nature, Rom. vii. 8. "They that are in the flesh cannot please God." Q. 50. How is the flesh, or corrupt nature, the spring of temptation? A. As it entices thereunto, James i. 14; and is the inlet to temptations from Satan and the world, Jer. xvii. 9. Q. 54. What do we mean, when we pray, [that God would keep us from being tempted to sin]? A. We mean by it, that, since the event of a temptation, with respect unto us, is so dangerous and uncertain, if God has not some gracious ends to answer thereby, he would rather be pleased, by his providence, to prevent the temptation, than suffer us to fall into it, Psal. xix. 13. Q. 55. What do we mean, when we pray, that God would [support and deliver us when we are tempted]? A. We thereby desire, "that, if tempted, we may, by his Spirit, be powerfully enabled to stand in the hour of temptation, Eph. iii. 16; or, if fallen, raised again and recovered out of it, Psal. li. 12. and have a sanctified use and improvement thereof, 1 Pet. v. 8,"* Q. 56. How doth the Lord enable his people to stand in the hour of temptation? A. By making his grace sufficient for them, and perfecting his strength in their weakness, 2 Cor. xii. 9. Q. 51. How should we pray against such temptations as have their rise from corrupt nature? Q. 57. How does he raise and A. That God would not only re-recover them out of temptation, strain the pernicious tendency of when fallen into it? our natural dispositions, Psal. xix. 13. but likewise fortify our souls, by the powerful influence of his grace, against all these evils, to which we are naturally addicted, Eph. iii. 16. 52. May we pray absolutely against temptations? A. No; but we may put an alternative into God's hand with reference to them. Q. 53. What alternative may be put into God's hand with reference to temptations? A. That he [would either keep us from being tempted to sin, or support and deliver us when we are tempted]. A. By discovering the corrupt and natural bias of their heart toward the temptation; humbling them on account thereof, and the offence done to God by their compliance; and by quickening their faith, to draw virtue from the righteousness of the Surety, for a fresh intimation of pardon, Psal. li. 4, 5, 7. Q. 58. When have they a sanctified use and improvement of temptations? A. When they are made more circumspect, watchful, and dependent on Christ for the future, as being sensible of their inability to resist the least temptation with* Larger Cat. Quest. 195. |