Vt executio illius sententiae quae in ipsa justificatione est pronunciata maturari pâ—ssit promoveri That the execution of that Sentence which is pronounced in justification may be ripened or haâ—â—ed and promoted by which if I mistake not he means that which I have already expressed viz. the solemn final and publick sentence of Absolution which God will pronounce to all those that shall be found in Christ that is the Maturation the full Corn in the Ear the Top-stone True our prayers cannot hasten it towards us but in our prayers and preparations we may hasten towards it in the sense of that Text 2 Pet. 3. 12. We cannot hasten Christ's second coming yet we may in imitation of the Apostle say Come Rev. 22. 20. Lord Jesus and surely that publick absolution is a desirable merey that what we See Ball of Faith p. 105 106. have in the sense of the Gospel Law by the private certification of God's Spirit to ours we may have in the Sentence of the Judge solemnly pronounced in the face of the whole world this being the Top-stone of that Fabrick of mercy which reacheth to the Heavens concerning the matter of this Petition or things begged Other Petitions included in this general relate to the means whereby this forgiveness is to be obtained for as we heard each Petition together with the thing includes the means for the obtaining it 2. Therefore there are Petitions included as to the means of pardon principally 1. We are to pray for a deep sense of sin and for sorrow and sound humiliation this being a qualification to which pardon is promised Pray for that Repentance upon which the bâ—â—â—â—ing out of sin is promised Acts 3. 19. The fruits whereof are described 2 Cor. 7. 10 11. Plead the promise Zech. 12. 10 and that Ezek. 36. 26. Pour out Jeremy's wish Chap. 9. 1. That it may be so with you in reference to your sins that you may be as Doves of the Valleys mourning for your iniquities Ezek. 7. 16. God gives one Gift and crowns it with another Repentance with Remission Acts 5. 31. We must therefore pray for one in order to the obtaining of the other 2. That God will give us faith that we may apply and lay hold on the righteousness of Christ for our Justification This is an absolutely necessary means in order to forgiveness John 3. 19 36. He that believeth not is condemned already the wrath of God abideth on him Beg therefore with all carnestness the gift of faith the exercise and increase of it in the language of the Apostles Luke 17. 5. The Merits and Satisfaction of Christ are the only meritorious cause of pardon these are ineffectual to us without faith this faith is the gift of God Ephes 2. 8. therefore to be askt of God in order to pardon Therefore be importunate with God for the Spirit of Grace to work this Grace and stir it up in you that so you may be according to the tenour of the Gospel-Covenant capable subjects of forgiveness 3. Beg also that which is the condition expressed in the Petition a forgiving reconcilable frame of Spirit toward those that injure or offend you this is 〈◊〉 in the sense explained a qualification requisite in him that expects forgiveness from God and from such a frame a man may comfortably conclude himself pardoned of God since the promise is made to it Matth. 6. 14. Pray that God will root out of your hearts all principles of malice hatred and revengefulness that the Spirit in you which lusteth to envy James 4. 5. may be mortified that you may put on bowels of mercy forbearing and forgiving one another Col. 3. 12 13. That you may be merciful as your heavenly Father is merciful and the same mind may be in you that was in Christ Jesus Direct 2. Get a frame suitable to this Petition It is easie and ordinary to pray thus in a formal manner but to have a frame suited to this prayer is not so easie It chiefly consists 1. In a kindly sense and deep humiliation for sin The soul that comes to beg forgiveness must be affected with the number weight and hainousness of its sins the sad effects of them as the dishonour and displeasure of God the reproach of Religion injury to others the hardning our hearts the ruine and damnation of our souls c. The heart must be filled with such things as were sound in the Corintbians upon their repentance 2 Coâ— 7. 10 11. That so our prayers for pardon may be the very sense of our souls and the deep groanings of our Spirits He that is not sensible of his offence and the â—ainousness of it will not heartily beg forg venese 2. In an earnest hungring and panting after peace and reconciliation with God and after the light of his countenance Such a frame as the Psalmist's Psal 42. 12. 63 â— not an easie or slight desire but such as Rachel's for children that cannot be satisfied without it such as David's for Water of the Well of Bethlehem This frame well be seems those that come for such a mercy resolve to lie at God's door that nothing shall take you off your suit that though God should throw you off you will catch hold and not let him go till he thus bless you but that like the Woman of Canaan you will follow him with renewed arguments and greates importunity with such a frame should we beg forgiveness 3. In a resolution against sin for the suture loathing your selves for what you have done amiss and purposing through Grace to sin no more Bespeak God in the language of Job Chap. 34. 32. Woaâ— I know not teach thou me and if I have done iniquity I will do so no more And Chap. 42. 5. I abhor my self in dust and ashes Think not that you come to beg leave to sin again nor let it be with you as with the Harlot Prov. 7. 14. who because she had peace-â—fferings with her and had that day paid her vows therefore begins upon a new score and presumes to sin afresh he that begs forgiveness with a purpose to go on in his sin mocks God and deceives his own soul As if Râ—bels should come to their Soveraign and beg his pardon and then presently take up their Weapons and renew their Rebellion Would not such a carriage aggravate their Rebellion Oh think how injuriously we deal with God in this respect how often we beg pardon and are not resolved to forsake the sin nay rather resolve to go on in it What more notorious hypocrisie can we be guilty of 4. In a charitable forgiving frame even towards our worst enemies actually forgiving them so far as it is our private concernment this is necessary since it is the express condition here What do we then but beg not to be forgiven while we harbour malitious and revengeful thoughts towards our Brethren What impudence is it to pray this
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE GENERATION OF SEEKERS OR The right manner of the Saints Addresses to the Throne of Grace IN TWO TREATISES The First being a sober Vindication of the Spirit of Prayer with the Resolution of diverse Practical Cases relating thereunto The Second a plain Exposition of the Lord's Prayer with Notes and Application mainly intended as a Directory to those who desire to attain the Gift of Prayer Ephes 6. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tertull Citante Dieterico A tali spiritu prosicisci debet oratio qualis Spiritus est ille ad quen mittitur August Si vis câ—m fructu orare oportet te priùs esse templum Spiritûs Sancti London Printed in the Year 1671. THE EPISTLE TO THE READER Christian and Courteous Reader WHat some have said of Laws That if to all those wholsome Constitutions which our pious and prudent Legislators have enacted there were added but one more viz. To enforce the execution of the rest The nation would be both happy in it self and a Mirrour and Terrour also to all about it The like may be said of holy and Practical Books wherewith this Age abounds even to a furfet that could such a Book be written as might effectually stir up Christians to a right use and improvement of the Labours of God's faithful servants already extant there would be I will not say none but I may say less necessity of writing more in that kind For indeed as to the substance of Christian duties I may allusively take Eccl. 1. 9. up that of Solomon The thing which hath been is that which shall be and that which hath been done is that which shall be done and there is no new thing under the Sun Treatise upon Treatise line upon line precept Isa 28. 13. upon precept are extant whereby Christians might be both instructed in and excited to the Duties of Religion and I think no duty of Religion more frequently treated of than that which is the subject of these poor labours But as once it was the answer of â— Minister to one of his Hearers blaming him for too often declaiming against the sin of Drunkeuness that he resolved never to leave preaching against it till the People had left off the practise of it So methinks it may be a sufficient Apology for any labours of this nature that till the duty be more generally and carefully practised there is a necessity of reiterated calls to it and aâ— it is said by one Nunquam nimis dicitur quod nunquam satis discitur That duty if it be indeed a duty of weight and importance as this is is never too much pressed by the Minister which is never enough practised by the Hearer But alas 'T is matter of sad consideration that while both from the Pulpit and Press Christians have such loud and repeated calls to their respective duties so few beleeve the report so that with reference to the generality of our hearers we may take up that of the Prophet To whom shall I Jer. 6. 10. speak and give warning that they may hear Sad it is that God's painful labourers have so just cause as to most people to renew the old complaint I have laboured in vain I have spent Isa 49. 4. my strength for nought and in vain And this not only as to their Oral labours in the Pulpit whither for most part they bring their Sermons as People do their dead to Church to bury them there But also their elaborate writings and elucubrations whereby many of God's faithful servants though they are dead yet speak This I say again is a sore evil and should be for a Lamentation that so little right use is made of that store of spiritual provision which God's Joseph have laid in for a time of scarcity and the greater sin because so little layd to heart so rarely lamented I have sometimes observed it to be and I hope in sincerity the acknowledgment of some Christians that they have heard unprofitably but 't is rare to meet with him that will seriously bewail his neglect of or unprofitableness in reading either the Word of God or the works and labours of his servants written for their edification as if these last were not among those Talents which ought to be improved and must certainly be accounted for Give me leave therefore Reader first to propose something in general for thy more profitable improvement of these precious mercies which God puts into thy hands I mean the pious and practical Books which this age hath brought forth in such plenty and then a word or two in particular touching these two Mites which I now cast into the common treasury As to the former I hope it may be a word in seasons Some are naturally dead and shall never speak word more to thee for thy edification yet their labours are in thy hand by these they have endeavoured with Peter that thou might'st be able after their decease 2 Pet. 1. 15. to have those things alwayes in remembrance to which while living they did stir thee up by putting thee in remembrance Others are legally dead and may not speak as formerly from the Pulpit Yet their hands are not so tyed up but that they may write and by the indulgence of Authority make publick such things as rightly improved may promote thy spiritual welfare and eternal happiness To lose the benefit of these advantages cannot but be an unspeakable loss and therefore to direct thee any way for thy more profitable use thereof cannot but be acceptable to every soul that 's under a sense of his own necessity of the present scarcity of quicking means in many places and of the strict account one day to be rendred of every Talent we have received and amongst others the pious labours of God's faithful servants To detain thee therefore no longer let me lay before thee these few things 1. Perswade thy self that all these good Books and pious Treatises which of late and evâ—n since our departure from Rome have come forth into the World are the effects of Gods gracious Prâ—vidence 't is he that hath gifted and raised up Instruments to that purpose he hath put it into their heart he haâ—h guided as it were their band though not in that extraordinary manner as he did the Prophets and Apostles who were moved and 2 Pet. 1. 20. 21. Matth. 28. ult infallibly guided by the Holy Ghost yet in the same way wherein he hath promised to be with his Ministers to the end of the World Solomon tells thee Eccl. 12. 12 that O making many Books there is no end and much study is a weariness to the flâ—sh yet God hath made his servants both able and willing to undergo that labour for thy sake and with indefatigable pains even to the impairing of their own health and strength to write Commentaries Expositions Sermons Martyrologies and other like pious labours for thy advantage Look upon this
searched the Scriptures dayly whether those things were so the happy effect whereof is noted in the next words Therefore many of them beleeved This is that which I would especially commend to you in the reading as well as hearing men's discourses Take them to the Touchstone weigh them in the sanctuaryballance To the Law and to the Isa 8. 20. Testimony Pass not over the Material Scripture-quotations but turn to them in your Bibles see how they enforce the duty confirm the Truth forbid the sin c. that is insisted on By this means you shall not only grow into more acquaintance with the word of God but see with your own eyes and drink not out of the Cistern but Dulcâ—ùs exipso fonte bibuntux aquae out of the pure fountain and arrive at a fuller evidence of things it will be with you as with the Samaritans who beleeved on Christ for the womans saying but when themselves had seen and heard him they came up to a fuller assurance Now say they we beleeve not because of thy saying John 4. â—9 42. for we have heard him ourselves and know that this is indeed the Christ the Saviour of the world This is that which I would especially commend to you 3. Read orderly and Methodically take things before you The beauty of Truths lies in their connexion here and there a snatch will edify little you may get some notions but you lose the main end of the work Method is deservedly called the Mother of Memory It may be some Pieces of a work may seem less usefull but they add light to the rest The opening and explaining of a Text drawing out the sense from the Original fountains giving the several glosses and opinions of men and comparing them together that we find out the Truth may seem less edifying yet is as necessary as laying a good foundation in order to a firm building The understanding is to be informed and convinced as well as the affections to be moved and the heart perswaded Therefore see how the foundation is layd how Truths are deduced how opened and confirmed I may fitly compare a practical Book especially Sermons to a feast the first course may not so please the appetite but commonly consists of more nourishing and solid meats the last dishes may relish more upon the Palate they may more quicken the affections but if you feed upon them alone you shall not receive such solid nourishment by them 4. As your occasions permit read constantly I know worldly entanglements are a great impediment to this exercise but let Christians redeem what time they can for it Make it not only a Sabbath's work but as much as can be an every Day 's business a Page or two may be a refreshment in your imployments Long intermissions wear off what you have gotten Nulla dies sine Lineâ no day without a Line or two I will conclude this with the application of a Rule to this purpose which I have somewhere met with about eating Saepe parum lentè nunquam satis Comenii Schola Ludu aurea lex est Eat oft but Sparingly and slowly feed Ne're cloy thy self a golden Rule indeed This observ'd in reading would make it more profitable Frequency would beget an attentive mind and cause a retentive memory especially if you do not tire the mind nor overwhelm the memory with too much at once and neither go on faster nor proceed further than both mind and memory may keep pace with you This for the manner of Reading 5. In the next place labour to rivett and fasten things upon your selves do as the Apostle exhorts in reference to hearing Give the more earnest heed Heb. 2. 1. to the things which you have heard lest at any time you should let them slip lest they should leak out as out of a crack't Vessel so the word imports or runne abroad as ink upon naughty Paper 'T is grand folly to take some pain 's to get what we quickly forget Some have made Learning to be nothing else but remembrance I am sure without remembrance we are but like those silly Women ever 2 Tim. 3. 6 7. learning and never coming to the knowledg of the Truth Memory is the repository of what the understanding takes in Now that things read may stick faster I commend two things especially 1. Recollection and After meditation summe up what you have read especially the substance and matter of it nor once but often food needs a manifold concoction before it be turned into our substance It must be chewed with the Teeth in order to concoction then carried down into the Stomack where it receives a change as it were being turned into that which the Physician calls Chyle the purest of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by winding passages which the God of Nature hath appointed for that end is carried to the Liver and there again being separated from the grosser parts the purest becomes blood which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being thence sent by veins into each member of the body is at last assimilated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and turned into our very substance you see how much comes betwixt eating and receiving nourishment If Stomack Add here that it would be very profitable to write down the most material things and often to peruse it if thou canst write and hast leisure for it Liver or any other part fails in its office the food we take in nourishes not yea often turnes into diseases so it is with the food of our souls it must be digested concocted we must ruminate upon it and with the clean beast often chew the cud if we would be nourisht thereby Well then lay not aside the thoughts of what you read with the Books but either immediately or upon the next opportumity recall what you can and which is the advantage of reading above hearing review the substance of what is gone out of your mind This will be found a very thriving way 2. But add practise and exercise to all this things are never your own till they be put in practise Philosophers have made nature the layer of the foundation Doctrine or Instruction the Builder but exercise the Perfecter that lays the Topstone of any good habit Art or Science This is the end of knowledge and without it you know not in Gods account what you do know He judged the cause Jer. 22. 16. of the poor and needy then it was well with him Was not this to Jam. 1. 22. know me saith the Lord This is indeed to know without this you read but to your own greater condemuation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you do but put a cheat and fallacy upon your own souls Therefore when you set upon the reading any practical Book look upon it as a Tutour to teach you something of your Duty as Christians take out those lessons that are proper for you and set about the Practise of
Divels help In thus doing you ask Gods leave and then take it whether hee will or no. 3. Get your hearts prepared with patience and contentment to sit down with what God affords you you must be moderately both prayerfull painfull and carefull Prov. 27. 23. But if God deny his blessing or doe not Crown your labours with that fulness as hee doth others you must be patient contented and thankfull Get a frame like that of David 2 Sam. 15. 25. If the Lord delight in mee so if not so Like Paul's Phil. 4. 11 12. Learn to abound and to want and in all estates to be thankfully contented be not like some sturdy unthankfull beggars who if you give them nothing will goe away raiâ—ing and cursing or if not what or how much they expect will throw it in the face of him that gives it and to work you into this frame I know no considerations or helps more effectuall then these two 1. To consider seriously the vanity vexation dangers and temptations that attend these things especially when our portion is greater than others Oh how hath prosperity kild it ten thousands So that Agur fears and prayes against it Prov. 30. 8 9. 2. To get assurance of those better and more durable riches hee that hath tasted that old wine will not much-care for this new hee that hath his eye and heart full of heaven will be satified with a little on earth David desires to be none of those who have their portion in this life and whose bellies God fils with his hid treasures Psal 17. 14. And why because hee was assured that when hee awaked out of the sleep of death he should be satisfied with Gods image So much for this Petition CHAP. VIII V. PETITION And forgive us our trespasses as wee forgive them that trespasse against us THis and the following Petition relate to our souls in this wee beg deliverance from evils past in the other from evils to come This is a Petition for justification that for sanctification some have observed that whereas the three Petitions relating to God have no connexive particle these three are tied together with a conjunction And forgive us And lead us not teaching us not to content our selves in the first or second without the third also In the words you have 1. The thing Petitioned forgiveness 2. An encouraging ground of asking it as we forgive them c. Luke hath it thus for wee also forgive our debtors Explic. Trespasses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debts which Luke calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins trespasses deviations or as the word imports missings of the mark What debts are properly so called I need not tell you some it may be know by woefull experience but how sins are called debts is not so obvious to every ones understanding for it may seem strange that that should be called a debt to God which is an offence against God Therefore know that Debt is here put figuratively and improperly And in reference to God our debt is twofold Either 1. Direct and immediate which results from our relation to God as his creatures and that is Obedience Rom. 8. 12. we are debtours not to the flâ—sh the opposition is implyed but to God Now this is not the debt here meant wee may not pray to be absolved from our obedience that 's a debt God will never remit so long as our Relation of Creatures and subjects to him abides 2. There is therefore a secondary and consequential debt arising from our non payment and faileure in the first viz. satisfaction to be made either by doing or suffering thus all punishment due to fin temporall spirituall or eternall is called a debt because wee are obliged and bound to the payment of it so Death is termed a debt Now here in calling sins a debt is a Metalepsis or Complication of Tropes For here is 1. a Metaphor borrowed from one that owes money or any other thing 2. A Metonymy the cause put for the effect none will be so absurd as to think sin it self a debt to God but it is the cause of a debt that is thereby wee become liable to suffer the penalty of the law for the non-payment of our first debt of obedience The sense is Forgive us our sins whereby wee are indebted to the Law and bound over to abide the penalty of it This Metaphor frequently occurres in Scripture Luke 13. 2. there those that are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinners are Verse 4. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debtors See Matth. 23. 16. 18. Forgive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word used very frequently in the New Testament signifies to dismiss let loose or send away A word borrowed from the releasing debts cancelling bonds or letting loose prisoners The same thing is expressed by divers other like Phrases in Scripture as by Gods casting our sins behind his back hiding his face from them passing them by putting them away from him as far as the East is from the West not imputing not beholding not remembring them blotting out purging with Hysop c. In short forgiving or pardoning of sin is not a taking away the very fact done that 's impossible in nature though God may esteem or count it as not done yet hee cannot make it not to be done since to be done and not to be done is a plain Contradiction Semel factum infectum fieri nequit nor is it a taking away the sinfulness of the fact for the fact remaining so and so circumstantiated it cannot but be in it self a sinfull action i. e. it carries in it a difformity to the divine Law Nor is it a separating the guilt from the fact that is its obligeing nature to punishment so long as the fact is and is sinfull so long it hath guilt annexed to it But To forgive is not to impute this sinfull guilty fact to us not charging it upon us to our condemnation so that the sense is Lord wee have a numberless number of trespasses which thou mayst justly charge upon us but O remember them not against us let them be in reference to our punished for them as if they had never been committed cast them into the depth of the Sea c. As wee forgive Luke hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for wee also which wee are not so to understand as if by our forgiving others wee put an engagement on God to forgive us but only as an encouragement on our parts to ask it its true indeed that it is a condition without which God will not forgive us though not a meritorious cause or reason for which hee ought in justice to forgive us it may be an argument wherewith wee may plead with God for pardon and it is drawn à minori from the less to the greater Thus Lord we that are creatures whose mercies are but the mercies of creatures find our hearts drawn out through thy grace to forgive offences done against our selves
be made good viz. that he will not suffer you to be tempted above that you are able And so for inward corruptions and the bait and snares of the world that you may have Interest in that sweet intercessory Petition of our blessed Saviour John 17. 15. I pray not that thou shouldst take them out of the world but that thou wouldst keep them from the evilâ— that he will so restrain our enemies and so strengthen and sortify us that we may have cause to take up that gratulatory Psalm viz. 124th that though Sathan or his Instruments may be permitted to make attempts upon us as Senacherib against Judah and the Syrians against Samaria yet they may have a hook put in their nosthrils and return with shame and disappointment in a word That the wicked one may not touch us in the sense of that Text 1 John 5. 18. that is Letaliter with a deadly touch or as some tactu qualitativo with such a touch as may leave an impression of his owne divelish Spirit upon us such a touch as the needle hath from the Loadstone 3. That he will not withdraw from us in our tryals and conflicts that if he call us to fight he will stand by and encourage us To be led into temptation is no great matter if we be not left in it and indeed we are never to purpose led into it tâ—ll we be left in it till Gód deal with us as with Judas and Saul suffer Sathan to fill our hearts this therefore we have need to be earnest for that if Sathan must winnow us our Saviour may so intercede for us that our Luk. 22. 31 32. 2 Cor. 12 9 faith may not fail if the messenger of Sathan must buffer us the grace of God may be sufficient for us Though we cannot peremptorily and absolutely pray for Victory over every temptation since we neither know what God hath decreed nor how far a foil for a time may advantage us afterwards 4. That he will keep us from running our selves into temptations this is both necessary in it self and doubtless implyed in this Petition though there were no outward Tempter no World or Devil yet our owne hearts would be and indeed are our worst Tempters in many cases our temptations are home-born though nursed by Sathan for Instance when troubles arise for the profession of the Truth and we cannot owne some Truth of God but we must expose our selves to hardships and sufferings how do men act the part of the Tempter upon themselves how do our carnal hearts bespeak us in the language of Peter to our Saviour Master spare thy self this shall not be unto thee What distinctions and evasions do we study to escape suffering While we should be studying duty and preparing for danger we are studying to escape the latter by declining and shaking off the former Like Jonah when he foresaw that he was sent upon a troublesome and dangerous embassy he out-runs the work to avoid the trouble Pray then that we may not be left to our selves as the Jews Psam 81. 11. Then we shall be sure to be our owne Tempters 5. That in those temptations of probation which himself pleases to excercise us withal he will enable us to carry as Christians shewing forth our graces that we may like Abraham if tryed by faith offer up our Isaacs Hebr. 11. 15. that our patience may shine as Job's did through the clouds of temptation and affliction that we may not sin with our mouths or charge God foolishly How shamefully do we miscarry when God leaves us as David and Hezekiah how shall we dishonour God blemish the Gospel cause the enemy to blaspheme through our misdemeanors if the Lord who layes the tryal upon us do not stand by us in it and teach us how to carry under it Therefore pray Lord if thou will prove us help us that we may approve our selves If thou wilt excercise us with Temptations fortify us with grace that the issue of the tryal may be thy glory and our comfort If thou try us by prosperity keep us humble and obedient if by adversity keep us from despondency indirect actings theft maligning others c. 6. That if in his infinite wisdom he see it good at any time to suffer us to be foyled and leave us to our owne weakness for our humiliation or for other good and gracious ends he will not leave us wholly and finally that it may be with us as is prophesyed of Gad Gen. 49. 19. A troop shall overcome him but he shall overcome at last That though he chasten us he will not give us over to death but at last restore to us the joy of his Salvation and stablish us with his free Spirit That with Sampson we may at last be avenged of our enemies that though we fall yet we may not be utterly cast down but may be at last more then conquerours through him that loved us and gave himself for us 7. That in stead of those things which may proove snares and temptations to us hee would so order all his dispensations to us as they may incite us to holyness this is the contrary implyed in this Petition q. d. Lord in stead of Sathan standing at my right hand to tempt me let me have thy good Spirit alwayes egging and urging me to that which is good in stead of the wicked enticeing or discouraging me let me have thy Saints by their friendly reproofs counsels exhortations and examples provoking me to holyness let the righteous smite me it shall be a kindness and let him reproove me it shall be an excellent oyl which shall not break my head Psal 141. 5. In stead of that measure of outwards which may be a snare let me have that which shall be a spur to piety In a word Let me have such Ordinances such providences let me be in such company in such a condition so order all things about me that thy work within me may go on with power and all things may concurre and according to that great promise Rom. 8. 28. work together for my good 8. That he will appoint a good issue of all temptations that befal us according to that promise 1 Cor. 10. 13. that he will with the temptation also make a way to escape that we way be able to bear it that he will so limit our temptations as to measure and continuance that we be not tempted more or longer than is for our good and so issue them at last that we may come out as Job and we may have double at our latter end as to grace and comfort to what we had at the beginning and that at last he will so deliver us from them as that we may be set out of the reach of them being translated into that state where Sathan shall not be able to tempt us any more this is the highest round of this ladder and then both parts of the Petition shall be fulfilled then