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way. We are ready to let advantages against sin and Satan slip, but they will let none slip, which they have against us.

4. That God may justly lead us into temptations, and leave us under the power of them, Psal. lxxxi. 11, 12. How often do we court temptations, and tamper with them, like the fly about the candle till its wings be burnt? How often do we grieve his spirit, and cleave to our idols, over the belly of warnings ? What wonder he say, ' Ephraim is joined to idols: let him alone?' Hos. iv. 17.

5. That we are not able of ourselves to stand against temptation, but if once we be engaged, we are fair to be foiled, Rom. vii. 23, 24. And so much the more unable are we, that presumption and selfconfidence is our ordinary plague in this case. So that there is much need of fear and trembling, when entering into temptation, lest we be overcome.

6. Lastly, That it is the duty of all, and the disposition of the people of God, to desire they may be kept from engaging with temptations, as with an enemy too strong for them, Matth. xxvi. 42. · Watch and pray that ye enter not into temptation. It is their souls' desire that God would restrain Satan, 2 Cor. xii. 8; subdue their lusts, Psal. cxix. 133; and over-rule all in this evil world, as they may be kept from the evil of it, John xvii. 15.

I shall conclude this first part of the petition with a few inferences.

Inf. 1. Trials and persecutions, though God may bring good out of them, are not to be desired, but the averting of them prayed for. For they are sharp temptations to sin, wherein though God is much honoured by some, he is much dishonoured by many, Matth. xiii. 21. forecited, compared with Luke viii. 13." They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.' And they that desire them are much of the temper of those disciples who would have prayed down fire from heaven, when they knew not what spirit they were of. The desire of them is downright contradictory to this petition ; for the language of it is, Lord, lead us into temptation.

2. To run into temptation, cannot be from God's Spirit, but from Satan, and a corrupt, blind, and presumptuous heart. For it is a running into that which we should beg of God that he would not lead us into. If a man be called of God into a place where he is beset with temptations, he may look for grace to be kept up against them, because he is in God's way, and where he has his call to be, Psal. xci. 11. For lie shall give his angels charge over thee, to keep thee in all thy ways,' See 1 Kings xviii. 3. Obadiah was the governor of the house of Abab, an idolatrous prince. But it is observed

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of him, that 'he feared the Lord greatly,' even in such a corrupt court. But where a man steps in among temptations without a call from God, he cannot expect such grace to be vonchsafed him. This rashness, self-confidence, and curiosity has cost dear to many.

3. “Watch and pray, that ye enter not into temptation,' Mattb xxvi. 41. Praying without watching is a tempting of God: watching without praying is a contempt of God and his grace. There is need to watch, for our enemies are ever lying at the catch, and they are ready to steal a dint of us when we are not aware ; and we cannot expect God's help, but when we are in the way of duty. There is need to pray; for watch as we will, our enemies are too strong for us, if the Lord himself do not second us. We must have uey supplies of grace, from the grace in Christ Jesus, if we would stand. What then God has joined, put not ye asunder.

The SECOND part of this pitition is for assisting grace, But deliver us from evil. Here I shall shew,

1. What is meant by evil.
2. What by deliverance from it.
3. What is the import of this part of the petition.
First, What is meant by evil ? By evil is meant,

1. Sin, which is the greatest of evils, the worst of evils, and the cause of all other evils, Amos v. 15. ' Hate the evil.' There is no good in sin, it is an only evil. What makes the devil evil, the world evil, and the heart evil, but sin ? Strip them of sin, and there would be no evil in them.

2. Temptation to sin, or whatsoever draws the soul to sin; that is, 'the evil of the world,' John xvii. 15. The soul-ruining snare that is in any thing, is the evil of it. For as sin is evil, so every thing that has a native tendency to draw into sin is evil.

Secondly, What is meant by deliverance from evil? It stands in two things.

1. To be brought out of it, by way of recovery when fallen into it, Psal. li. 12. Temptation may get the child of God down, bis foot

may be fast in the snare, and he needs an omnipotent hand to rid him out of Satan's net.

2. To be kept from it, that he fall not into it again. The snares are so many, that it is hard to stand; there is need of a divine power to keep back the sinner's soul from the pit of sin, Jude 14. to take part with him when engaged with a temptation. Thirdly, What is the import of this part of the petition?

We may take it up in these three things.

1. There is no escaping of temptation, in greater or lesser measure, while we are in this world. Though we should watch ever so

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narrowly, so as not to cast ourselves into temptation; though by no
special providence we be led into temptation, yet the heart within
is so full of corruption, the world without is so full of snares, and
Satan goes so constantly about, that we are in danger every where,
and no where safe.

In prosperity we are apt to be proud, vain, carnal, secure; to
forget God, and grow tasteless of heavenly things, &c. In adversity,
we are impatient, and discontented, and fretting, and dead to good
things, Psal. cxix. 107. In company we are apt to be infected, or
to infect others; and in solitude to become a prey to the tempter.
House nor field, bed nor board, civil duties nor religious duties, are
not such, but temptations will haunt us at them.

2. God's children would fain be delivered from evil, from sin and temptation to it, Rom. vii. 24. “O wretched man that I am !' says Paul, 'who shall deliver me from the body of this death?' The new nature in them makes them long and groan for it, as ever the captive exile longs for deliverance from captivity. And there is a threefold deliverance which their souls desire here.

(1.) A deliverance in temptation, that God would powerfully support and enable them to stand in the hour of temptation, 2 Cor. xii. 8; that when they are engaged in the battle with Satan, the world, and the flesh, the Lord himself would come in for their rescue. They see they are not man enough for their enemies ; and they would fain have Heaven to interpose, and cast the balance of victory to their side.

(2.) A deliverance under temptation, Psal. li. 8. Sometimes they are trod under foot by their lusts and passions: they are lying in the mire, and cannot get out. But they look again towards the Lord, as Jonah out of the whale's belly, that he would afford them his helping hand, and so sanctify their lot to them, as all may work for their good.

(3.) A deliverance completely from all sin, and temptation to it, Rom. vii. 24. forecited. And thus the petitions of this prayer end with a longing cry for perfect freedom from sin in another world. And this good the Lord brings out of the hard handling which his people get there, that thereby they are made to long for heaven.

3. They believe that God, and he only can deliver them from evil. Without this faith they could not put up this petition; but the belief of the power and willingness of God to grant this deliverance to his people, daily excites them to cry unto him, Deliver us

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from evil.

I shall conclude this part of the sixth petition with a few infer

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Inf. 1. Sinning is more terrible than suffering, in the eyes of the children of God. They pray to be delivered from sin absolutels, at any rate, cost what it will. And they have good reason for it; for there is more evil in the least sin than in the greatest suffering. In sinning we are conformed to the devil, but in suffering to Jesus Christ. Let us then cry earnestly to God, that he may deliver the

from evil.

2. It is a black mark of one that belongs not to God, when there is no parting betwixt him and his lusts. The word and providence works to the delivering the man from his sin, but lie will not part with it; he is not content to let it go. It is not the spot of God's children.

3. A careless, fearless way of going through the world, without daily care of being ensnared in sin, is an evidence that the man is at home, and is not travelling Zion-ward. For those who are going through this world as a wilderness, are walking with fear and trembling through it, still saying, Lord, lead us not into temptatkra.

4. Lastly, It is in the nature of all God's children, to desire to be home. Our Father which art in heaven,-deliver us from evil. They know that this will never be completely and fully answered till they be beyond the clouds : but from their hearts they desire it. Let us evidence ourselves to be the children of God, by our ardent desires for this complete deliverance from sin.


Matth. vi. 13.-For thine is the kingdom, and the power, and the

glory for ever. Amen.

We come now to the conclusion of the Lord's prayer, which teacheth us, “to take our encouragement in prayer from God only, and in our prayers to praise him, ascribing kingdom, power, and glory to him. And in testimony of our desire, and assurance to be heard, we say, Amen.'

In this conclusion three things are to be considered.
I. The connection thereof with the petitions.
II. The concluding sentence.
III. The concluding word.
IV. I shall deduce some inferences.

I. Let us consider the connection of this conclusion with the petitions in the particle for ; which shews it to contain arguments to be

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used in prayer for hearing : q. d. Lord, hear us, for the kingdom is
thine, the power is thine, and the glory is thine; and teaches us,
that when we pray, we should plead and pray, press our prayers,
and enforce our petitions, with arguments and reasons, to be heard.
I shall shew you,

1. The truth of it.
2. The reason of it.

First, I shall shew you the truth of this pleading. And that it
is so, appears from,

1. The Lord himself's teaching us so to do, which shews it to be acceptable to him, since he himself directs us to it. We have the Mediator's direction for it in this pattern of prayer, petition 5. and conclusion. See also Luke xi. 5,-9. And the more of the Spirit that one has in prayer, he will have his mouth the more filled with arguments.

2. The practice of the saints. See how Moses pleads and reasons with God, Exod. xxxii. 11,–13. ‘Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians say, for mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven; and all this land that I have spoken of, will I give unto your seed, and they shall inherit it for ever.' See also how Asa pleads, 2 Chron. xiv. 11. ' Lord it is nothing with thee to help, whether with many, or with them that have no power; help us, 0 Lord our God; for we rest on thee, and in thy name we go against this multitude; O Lord, thou art our God, let not man prevail against thee.' Job thought it a good way of praying, and longed to be at it, Job xxii. 4. ‘I would fill my mouth with arguments,' says he. The woman of Canaan recovered her arguments, when they seemed to be answered, Matth. xv. 22,-27. ' Have mercy on me,' says she, ' O Lord, thou Son of David; my daughter is grievously vexed with a devil. But he answered her not a word. And his disciples came and besought him, saying, Send her away, for she crieth after us. But he answered and said, I am not sent, but unto the lost sheep of the house of Israel. Then came she and worshipped him, saying, Lord, help me. But he answered and said, It is not meet to take the children's bread, and to cast it to dogs. And she said, Truth, Lord ; yet the dogs eat of the crumbs which fall from their master's table.'

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