acquirendam, quam nequiter dilapidaret, in finem bonam direxit: quia
est pœna vel ipsius latronis, vel ejus, qui a latrone est occisus: vel
alius etiam finis nobis ignotus.
II. Sunt igitur in peccatis hominum, circa quæ divina occupatur
permissio, quatuor imprimis observanda et distinquenda:
(1.) Actio per se, quatenus est actio.
(2.) Vitium actioni inhærens.
(3.) Directio organi mali et actionis vitiosæ in objectum certum.
(4.) Finis directionis, e quo accidit peccato judicii divini ratio; ut
per hominum peccata Deus exequatur justa sua judicia: Primum, tertium,
et quartum a Deo est, Deumque authorem habet. Est enim omnis actio,
quatenus est actio, bona: directio actionis et ipsa bona: denique
finis directionis optimus, nempe divini judicii executio. Secundum, in
quo peccati consistit ratio, non a Deo, sed a solo est homine: adeoque
solus homo peccati, quatenus est peccatum author est. _Wendel. Theol.
p. 179._
“Hinc firmiter concludimus, cum permissione Dei concurrere quoque
efficacem Dei actionem et directionem vitiosi instrumenti in objectum
certum, adversus quod judicium suum exercere Deo visum.”
“Orthodoxi nominis osor et insignis caluminator Graverus ad art. 19.
Confess. Aug. p. 112, et sequentibus, portentosum dogma, de Deo
peccati authore, Ecclesiis nostris non tantum calumniose impingit, sed
et 15 argumenta nostris affingit quibus thesin hanc suam: Deus est
peccati, quatenus peccatum est, author: probet: imprimis autem ad
infame hoc et blasphemum dogma probandum affirmat, a nostris adduci
scripturæ loca, quæ modo allegata sunt. Nos vero ut tam effrontibus
calumniatoribus; ita omnibus, qui blasphemum istud dogma vel probant;
vel profitentur, et defendunt, anathema dicimus, et innocentiæ nostræ
vindicem mundi judicem, jamjam ad judicium se accingentem,
imploramus.” _Wendel. Theol. p. 183._
Footnote 124:
_See Quest. LXXVII._
Footnote 125:
_See Vol. II. page 94._
Footnote 126:
_See a particular account what this sin is; and when a person may
certainly conclude that he has not committed it, ante page 318 to
320._
Quest. CXCVI.
QUEST. CXCVI. _What doth the conclusion of the Lord’s prayer teach
us?_
ANSW. The conclusion of the Lord’s prayer, [which is, _For thine is
the kingdom, the power, and the glory for ever, Amen_] teacheth us
to enforce our petitions with arguments, which are to be taken, not
from any worthiness in ourselves, or in any other creature, but from
God; and with our prayers, to join praises, ascribing to God alone
eternal sovereignty, omnipotency, and glorious excellency; in regard
whereof, as he is able and willing to help us, so we, by faith, are
emboldened to plead with him that he would, and quietly to rely upon
him that he will fulfil our requests, and to testify this our
desire, and assurance, we say, _Amen_.
As we are taught to begin our prayers with those expressions of
reverence, becoming the Majesty of God, when we draw nigh to him; so we
are to conclude them with a doxology, or an ascription of that glory
which is due to his name; whereby praise is joined with prayer, and we
encouraged to hope, that he will hear and answer our petitions.
In the conclusion of the Lord’s prayer, we are directed to ascribe to
God _the kingdom, the power, and the glory for ever_; and to sum up all
with that comprehensive word, _Amen_. This may be considered in two
respects,
1. As we hereby express the due regard we have to the divine
perfections: And,
2. As we improve or make use of them as so many arguments or pleas in
prayer.
1. We shall consider this doxology as containing the sense we have of
the divine perfections. Accordingly,
(1.) We say, _Thine is the kingdom_; whereby his sovereignty and
universal dominion over all creatures, is acknowledged as he has a right
to every thing that he gave being to: And, as this is more especially a
branch of his relative glory, since the idea of a king connotes
subjects, over whom his dominion is exercised; so it supposes in us an
humble expression of subjection to him, and dependence on him for all
things that we enjoy or hope for. We also consider him as having a right
to make use of all creatures at his pleasure; inasmuch as the earth is
his, and the fulness thereof: And, as we are intelligent creatures, we
profess our obligation to yield obedience to his revealed will, and are
afraid of incurring his displeasure by rebelling against him, with whom
is terrible Majesty: And when we take a view of him; as seated on a
throne of grace, and his government as extended to his church, upon
which account he is adored as _king of saints_, Rev. xv. 3. we hope for
his safe protection and for all the blessings which he bestows on those
whom he governs in a way subservient to their everlasting salvation.
(2.) We adore him as a God of infinite power, _Thine is the power_.
Dominion without power will not be sufficient to maintain its rights;
therefore, since God is described as having the kingdom belonging to
him, or being the governor among the nations; his attribute of power
ought next to be considered, whereby he can, without the least
difficulty, secure the welfare and happiness of his subjects, and bring
to nought the designs of his enemies; or, as it is elegantly expressed,
_look on every one that is proud, and bring him low, and tread down the
wicked in their place, hide them in the dust together, and bind their
faces in secret_, Job xl. 12, 13.
(3.) It is farther added, _Thine is the glory_. This may be taken in two
senses; either as including in it all his perfections, whereby he is
rendered glorious in the eyes of angels and men; so that there is
nothing that we esteem beautiful or excellent in the whole system of
created beings, but what is deformed, and, as it were, vanishes and
sinks into nothing, when compared with him: Or else, the meaning of the
expression is, that all the praise and honour that arises from every
thing that is done in the world, which appears great and excellent, or
has a tendency to raise our esteem and admiration, is to be ascribed to
him; whereby we disclaim the least shadow or appearance of divine
honour, which we are ready, upon all occasions to acknowledge to be due
to him alone: Thus we adore him as having all divine perfections, when
we say, _Thine is the kingdom, the power, and the glory_.
And it is farther added, that they belong to him _for ever and ever_;
whereby it is intimated, that whatever changes there may be in the
nature or condition of created beings, he is unchangeably the same, and
therefore will remain glorious in himself, and be for ever admired and
adored by all his saints, whose happiness depends upon it.
2. We shall consider these divine perfections, as they afford us so many
arguments, or pleas, in prayer, from whence we take encouragement to
expect a gracious answer from him, as appears from that _illative_
particle, FOR, which is prefixed to this doxology. Therefore we may
consider it as subjoined to the foregoing petitions, as the strongest
motive to induce us to hope, that the blessings we pray for, shall be
granted us; accordingly we disclaim all worthiness in ourselves, and
desire that our name or righteousness should not be mentioned; but that
the whole revenue of glory may redound to God, as all our expectation is
from him. We might here apply the several arguments or pleas contained
herein, to every one of the foregoing petitions; which would tend very
much to enforce them, and afford matter for our farther enlargement in
prayer: But I shall rather chuse to reduce the subject-matter thereof to
the two general heads, under which they are contained; and accordingly
to shew how we may make use of those arguments that are taken from the
kingdom, power, and glory, belonging to God, for ever and ever, in our
praying for those things that concern his glory, agreeably to what we
are directed to ask for in the three first petitions; or our temporal or
spiritual advantage, as in the three last.
(1.) As to what respects the glory of God in the world, viz. that his
name may be hallowed, his kingdom advanced, and his will be done:
Therein we pray, that, as he is a great King, the blessed and only
Potentate, the Governor of the world and the church, he would sanctify
his glorious name; that his interest may be maintained, and prevail
against every thing that opposes it, that he would take to himself his
great power and reign; and, since the success of the gospel, and the
advancement of his kingdom of grace, is a work surpassing finite power,
and there are many endeavours used to weaken and overthrow it; we trust,
we hope, we plead with him, for the glory of his name, that he would
give a check to, and defeat the designs of his and our enemies, that the
enlargement of his kingdom may not be obstructed, nor his subjects
disheartened, whilst Satan’s kingdom, that is set in opposition to it,
makes such sensible advances, and prevails so much against it.
And, that his name may be sanctified by his people, and his kingdom
advanced in this lower world, we farther pray, that his subjects may be
inclined to obey, and submit to his will in all things; or, that it may
be done on earth as it is in heaven: Therefore, when we ascribe the
kingdom, power, and glory to him, we do, in effect, say, “Lord, what
would become of this wretched world, if it were not under thy gracious
government, which is its glory and defence? Thou sittest on the throne
of thy holiness, which thou hast established of old: Therefore, we are
encouraged to hope, that thou wilt not forsake thy people, who are
called by thy name, nor suffer thine interest to be trampled on, nor thy
name profaned by those who say, Who is the Lord, that we should obey
him? Thine arm is not shortened, that thou canst not save, since thine
is the power; and therefore nothing is too hard for thee. Thou hast
given us ground to expect, that thou wilt shew thy people marvellous
things; and thou hast promised, that all nations shall bow down before
thee and serve thee; and that the kingdoms of this world shall become
the kingdoms of Christ: This thou canst easily accomplish by thine
almighty power, though it be too hard for man.—Thou art never at a loss
for instruments to fulfil thy pleasure; for all things are in thy hand:
Neither, indeed, dost thou need them; for, by thy powerful word, thou
canst cause light to shine out of darkness, and revive thy work in the
midst of the years, that thy people may rejoice and be glad in thy
salvation. Take the work, therefore, into thine own hand, and, thereby,
give us occasion to admire and ascribe to thee the glory that is due to
thy name.”
(2.) We are to consider, how we may plead for temporal or spiritual
blessings, as making use of this argument, that the kingdom, power, and
glory, belong to God; accordingly, we pray, that he would give us that
portion of the good things of life, that he sees necessary for us, and
that we may enjoy his blessing with it, in order to our being prepared
for a better, _q. d._ “Give us daily bread; for the earth is thine, and
the fulness thereof: Thou hast subdued us to thyself, and hast told us,
that thou wilt surely do us good, and bring us, at last, to thy heavenly
kingdom: Therefore we humbly wait upon thee, that we may not be suffered
to faint by the way, or be destitute of those blessings that are needful
for us in our present condition. Thou art able to supply all our wants:
We have hitherto been upheld by thy power, and thou hast sometimes done
great things for us, that we looked not for, and hast been our refuge
and strength, a very present help in every time of trouble. Thou hast
granted us life and favour, and thy visitations have preserved our
spirits; what thou hast given us we have gathered; thou hast opened thy
hand, and filled us with good. And, as the treasures of thy bounty are
not exhausted, nor thy power diminished; so we desire to exercise a
constant dependence on thee, and to hope in thy mercy; that, as thou
hast given us those better things that accompany salvation, thou wilt
also bestow upon us what thou seest needful for us in our way to it;
which will not only redound to our comfort, but thy glory; who givest
food to all flesh; for thy mercy endureth for ever.”
As for those spiritual blessings that we stand in need of, we encourage
ourselves to hope for them; and accordingly, when we pray for
forgiveness of sin, we consider God as sitting upon a throne of grace,
and inviting us to come and receive a pardon from his hand: Therefore we
say, “Lord, thou art ready to forgive, and thereby to lay eternal
obligations on thy subjects, to love and fear thee; if thou shouldst
resolve to display thy vindictive justice in punishing sin, according to
the demerit thereof, thy kingdom of grace would be at an end; but thou
encouragest us to hope for forgiveness, that hereby grace may reign
through righteousness unto life eternal. And, as thou art a God of
infinite power, we beg that thou wouldst thereby work in us those graces
that flow from, and are the evidences of our having obtained
forgiveness, that being delivered from the guilt of sin, we may walk
before thee in newness of life. We also ask this privilege, as what thou
bestowest for Christ’s sake, that hereby he may be glorified as the
purchaser of this blessing, and we laid under the highest obligations to
love him, as being constrained hereunto by his love, expressed to us in
washing us from our sins in his own blood.”
When we pray to be kept from temptation, or recovered, when fallen by
it, we consider ourselves as the subjects of Christ’s kingdom, and his
enemies as endeavouring to draw us aside from our allegiance to him;
and, as dreading the consequence thereof, we address ourselves to him,
to secure us from the danger we are exposed to from them; and
accordingly, when we say, _Thine is the kingdom, the power, and the
glory_, we are furnished with arguments adapted to our present
exigencies, _q. d._ “The power of our spiritual enemies is great, and
much more formidable, because of the treachery of our own hearts; yet we
are encouraged to implore thine assistance against them, O our God and
King, that we may be kept in the hour of temptation; inasmuch as all the
attempts that are made against us, carry in them an invasion on thy
sovereignty and dominion over us. We desire always to commit ourselves
to thy protection, and hope to find it, since there are no snares laid
for us, but thou art able to detect and prevent our being entangled by
them, and also canst bruise our enemies under our feet, and, if we are
at any time overcome by them, recover us from the paths of the
destroyer: Do this for us, we beseech thee, that thou mayest have all
the glory: We have no might, but our eyes are upon thee, who art able to
keep us from falling, and to present us faultless, before the presence
of thy glory, with exceeding joy.”
As for the word, _Amen_, with which our Saviour concludes this prayer,
it is of an Hebrew original, and is sometimes prefixed to what is
asserted with a vehemency of expression, designed not only to confirm,
but to bespeak the utmost attention to what is said, as being a matter
of very great importance; in which case it is rendered by the word
_verily_. And it is sometimes repeated to add greater force to it: Thus
when our Saviour asserts the necessity of regeneration, he says,
_Verily, verily, I say unto thee, except a man be born again, he cannot
see the kingdom of God_, John iii. 3. And elsewhere, _Verily, verily, I
say unto you, whatsoever ye shall ask the Father in my name, he will
give it you_, chap. xvi. 23.[127]
It is put in the close of each of the evangelists, as denoting, that
whatever is contained therein, is to be depended on, as being of
infallible verity; and almost all the epistles are concluded with it, as
is also the book of the Revelation, in which it is put after a short
prayer or doxology; in which respect it signifies, that what is therein
requested of God, is earnestly desired, and the petition summed up, and
ratified thereby; or, that the glory which is ascribed, is again
acknowledged to belong to him, and we rejoice in the discovery that is
made thereof to us.
Again, sometimes the word is not only used, but explained at the same
time, as containing a summary account of what we ask for: Thus when
Benaiah preferred a petition to David in the behalf of Solomon, and had
a grant from him, that he should reign in his stead; it is said, _He
answered the king, and said, Amen; the Lord God of my lord the king say
so too_, 1 Kings i. 36.
Thus then the word, _Amen_, with which this and other prayers are to be
concluded, signifies, _so it is, let it be so_, or, _so it shall be_;
each of which respective significations are to be applied to the
subject-matter of our prayers: As it respects sins confessed, or the
glory that we ascribe to God for mercies received, it denotes, _so it
is_: As it refers to the promises which we plead and take encouragement
from, or the blessings which we desire, it signifies, _so it shall be_,
and _so let it be_. Thus it is to be applied in this prayer; and in
particular, as it is joined to the doxology, _Thine is the kingdom, the
power and the glory, for ever and ever_, we express our faith herein,
together with our adoration of these divine perfections. And there are
some prayers or doxologies, in which the glory of Christ and the
gospel-state is described, which are concluded with the repetition of
the word: Thus when the Psalmist had been enlarging on this subject, he
concludes with, _Blessed be his glorious name for ever; and let the
whole earth be filled with his glory, Amen and Amen_, i. e. God has
determined that it shall be so, and the whole church is obliged to
express their faith, and say, _Amen, so let it be_.
Some have thought it expedient in joint prayer, for the whole assembly,
together with him that is the mouth thereof, to say, _Amen_, with a loud
voice, and thereby to signify their consent to, and concern in the
subject-matter contained therein; which appears to have been the
practice of the church in the early ages thereof; as Justin Martyr
observes it was in his time[128]; and it was afterwards observed in
Jerom’s time, who compares the sound they made with their united voices
to that of thunder[129]; which, though it was done with a pious design,
and not in the least to be blamed, yet it is not to be insisted on as
necessary, since all present professedly join in every part of the
prayer, as much as though they repeated the words with an audible voice;
and accordingly it is sufficient for every one, when prayer is publicly
concluded with this comprehensive word, to lift up his heart to God, and
thereby express the part he bears therein.
As for the contrary extreme, when one, whose office was altogether
unknown to the primitive churches, is appointed to say, _Amen_, in the
name of the whole congregation; this is, I think, altogether
unwarrantable; though several Popish commentators defend it from the
apostle’s words, who speaks of him that _occupieth the room of the
unlearned_, as _saying, Amen, at the giving of thanks_, 1 Cor. xiv. 16.
where, by the unlearned, we are not to understand the Clerk of a
congregation[130], but one who understands not the subject-matter of
that prayer, which the apostle supposes to be put to God in an unknown
tongue: All therefore that can be inferred from hence is, that we ought
to pray to God with understanding and faith, that hereby we may be able
to sum up our requests and glorify him by saying, _Amen_.
Footnote 127:
As in John only it is repeated, he wrote it only in the Hebrew
character, it is presumed, and understood by it “_the truth_;” the
second Amen was exegetical and in the Greek character, for the sake of
the unlearned.
Footnote 128:
_Vid. Justin Martyr, Apol. ii. pro Christ. who intimates, that when
public prayer and giving of thanks was ended, the whole congregation
testified their approving of it by saying_, Amen; ωᾶς ὄ ωαρωγ λαὸς
ὀπευφημεὶ λὲγων αμῆν.
Footnote 129:
_Vid. Hieron. in Lib. ii. comment. ad Galat. in Proen. Ad
similitudinem cælestis tonitrus reboat_, [_scil. Ecclesia._] Amen.
Footnote 130:
_Vid. Whitby in loc._
Theological Questions.
_Many theological instructors teach their pupils successfully, by
requiring them, besides the usual course of systematical reading,
interrogative examinations, and critical study of the scriptures in
the original languages, also to write disquisitions on a number of
Questions in Theology. Hereby they are provided with a store of
arguments, on the most difficult subjects, and furnished with the
mature advices of their preceptors; to which they may recur in any
period of after life. To aid in this important work, the following
List of Questions has been subjoined to this first American edition
of_ Ridgley; _and every instructor, or pupil, will select or vary at
his pleasure_.
QUEST. 1.—How does it appear, that something has existed from eternity?
2. What evidence is there, that the existence of man is derived, and
dependent?
3. How do you prove the existence of God?
4. What is Theology?
5. What is natural Theology?
6. What does it discover of the Divine character?
7. What arguments prove the genuineness, authenticity; and what, the
inspiration of the Old and New Testaments?
8. How do you prove the Unity of God?
9. How do you prove the divinity and personality of the Son, and the
Holy Ghost?
10. What are the Manichean, Arian, Sabellian, Socinian and Unitarian
heresies, and how are they respectively confuted?
11. How do you prove that there are divine purposes, and that these are
eternal and immutable?
12. Wherein does the certainty of events, taught in the scriptures,
differ from the fatality of heathen philosophers and modern sceptics?
13. How do you prove that the world was created?
14. In what estate was man created?
15. What are the acts of God’s providence; or how is it employed about
created things?
16. What is the difference between a law and a covenant?
17. How do you prove that God did enter into a Covenant with Adam, which
included him and all his posterity?
18. What are we to understand by Adam’s freedom of will?
19. What is necessary to constitute a moral agent?
20. What is the difference between natural, and moral, power, and
inability?
21. How is the doctrine of universal absolute decrees consistent with
the moral agency of man?
22. How do you define sin?
23. Are there venial sins?
24. How do you describe the sin against the Holy Ghost?
25. How do you prove the depravity of unrenewed men to be total?
26. What was implied by the death threatened in case of disobedience?
27. Wherein consists the punishment of the damned?
28. How do you prove the eternity of hell torments?
29. How do you define the Covenant of Grace?
30. Is there any ground for a distinction between the Covenant of
Redemption and the Covenant of Grace?
31. Wherein do the Covenants of Works, and Grace agree, and differ?
32. Are the Law, and Gospel inconsistent with each other?
33. What is an atonement? And what the nature, and extent of the
atonement of Christ?
34. Was the sacrifice of Christ Jesus absolutely necessary for our
salvation?
35. Whence did the obedience, and sufferings of Christ derive their
efficacy?
36. How was his death consistent, with the justice of God?
37. How do you describe the nature, mode of administration, extent,
duration and glory of Christ’s kingly office?
38. What is to be understood by his descent into Hell?
39. What are we to understand by the application of Redemption?
40. How do you prove that the influence of the Holy Spirit is of free
and sovereign grace?
41. What is regeneration, or effectual calling?
42. Whence arises the necessity of it?
43. What are the means of grace, and what their use?
44. What is the utmost the unregenerate do in the use of the means of
grace?
45. To what are they to be exhorted?
46. Wherein consists the difference of the special call of the Spirit,
and the more outward call of the gospel?
47. How do you describe the nature of gospel repentance, with the
difference between this, and conviction of sin, or legal repentance?
48. How do you describe the nature, and necessity of justifying faith;
and what species of causality has it in our justification?
49. What is included in, and what are the effects of justification?