Exposition of the Lords Prayer, Treatise · Part 15 – Part 16
But deliver us from evill.
As if he should say, but plucke us from evill: for its a word of violence, so that we desire to be pluckt out of our sinnes and corruptions, as a beast out of the mire; for we are sunke so deepe and are so heavie, that except the Lord pull with both hands as it were, we shall sticke in them still. Whence we learne;
That there is a wonderfull aptnesse and pronesse Observat. in our nature to sinne.
Our reason is enmitie against God, our affectionsRom. 8. Gal. 5. are unruly, the flesh lusteth against the spirit, and the spirit against the flesh, so that there is continuall warres betwixt them, then the devill and the world are ready also to allure us unto evill, our experience tells us thus much.
Seeing then it is so, let us not venture on sin, Vse 1 upon confidence in our owne strength or wit, or good affection, as many, they can be present at idolatrous and false worship, and hold out in any thing. O no, If they knew how weake they are, they would never be so ventrous, David when he gaue liberty to his eyes, what became of it? did he not sinne woefully? so Achan and Eue when they gaue liberty to their eyes, and carnall reason, they were gone, and therefore we should take heed by their examples least we also be overtaken.
It is for comfort, though wee find a great pronesse Vse 2 unto sinne, yet not to be discouraged: for the godly commonly thinke themselues worse then every body, as hypocrites thinke themselues better then every body.
Was ever any body so tempted, and so full of unruly Object. passions (say they?)
Yea surely, every one naturally, for else they Answ. need not pray, Pull us out of evill, neither must they say this for good manners sake, but in truth: every one that is acquainted with his owne heart, shall find it, that doe what he can, he cannot gather sufficient strength to eschew evill, except the Lord draw him out of evill.
[Evill] Not from temptation, nor from Sathan simply, but from the hurt and evill that might come thereby: so that hence also we may obserue; That,
Christians may not pray not to bee tempted, but Observat. that they may not be overcome in temptation.
For Iesus Christ, Paul, and others were tempted, whereof God giues two reasons why Paul was tempted; First, to worke humilitie in him,1. 2 Cor. 12. 2. and to keepe him from pride. And secondly, that Gods strength may appeare in Pauls weakenesse, for when we are most out of liking with our selues, then are wee in best acceptance with God, who brings light from darkenesse, perfection from weakenesse, and life from death. Which serues first;
To reproue those, that in afflictions and troubles Vse 1 are more weary of the affliction, then of the sinne, and will commit sinne to get out of their affliction: they pray to bee delivered from evill, and yet willingly and wittingly runne into evill. It is Sathans drift, when we are in danger to driue us to fall to shifting and lying, that is it which he would hauehave. If one had come to Peter, and told him, if he be one of Christs Disciples, he must suffer with him, and Peter had said, the will of the Lord be done, then he had beene delivered from evill, but when he denyed his Master, then he rushed into the evill of temptation.
Secondly, It is for comfort, that we be not Vse 2 dismayed though we hauehave many bitter assaults: for thus Christ and Paul were mightily and sorely tempted and therefore (as Iames saith) We should count it exceeding joy when wee fall into Iames 1.divers temptations, because they try our faith, and worke patience; they make us to hauehave a strong, and pure, and sound faith, and abundance of patience, therefore, though we may not pray not to be tempted, yet we may pray, not to be hurt by temptation: And then, the more bitter our temptation is, the sweeter and stronger our consolation shall bee, for when the flesh is most abased by temptations, then men are raised up to most comfort in Christ Iesus, and to such peace as passeth all understanding. Sinne is the greatest evill, under which all other evils may bee comprehended, this once removed, the loving countenance of God shineth full of merciemercy and consolation: and plentie of all rich mercies expedient for us doe follow; Therefore we are taught to pray here, Lead us not into temptation, but deliver us from evill.
Now followeth the Conclusion of this heavenly Prayer: In these words.
For thine is the Kingdome, the power, and the glorie, for ever, Amen.
WEE heard out of the former words, what is the first part of perfect prayer, viz. Petition. In these words followes the second part to be spoken of, which is Thankesgiving, containing, a reason why the former petitions should be graunted. Wherein we are to obserue.
First, An acknowledgment of Gods All-sufficiencie, (thine is the Kingdome, the power, and glorie:) All which is set out by the perpetuitie thereof, for ever: which words shall be more fully interpreted in the handling of them severally.
Secondly, A confession of the certaintie of faith, for the obtaining of the things asked, which is implyed in the word Amen: which is as much as to say, So it is, I hauehave intreated such things of the Lord, as concerne his glorie and my good, and now I rest confident for the obtaining of them at his hands. Thus much briefly for the order of the words.
First, In that our Saviour doth annexe this reason in the conclusion of this Prayer, for thine is the Kingdome, that is, thou hast soveraigne authoritie over all; the power, that is, as thou hast right to rule, so thou hast withall sufficient abilitie to manage thy Kingdome: and the glory, that is, and seeing the praise and honor of whatsoever is done belongs wholy unto thee: & therfore (for so much is implyed) graunt us our requests. Hence let us briefly note; That,
Whosoever would pray aright, must use forcible Observat. arguments in his prayers.
The Scriptures abound with examples for theGen. 32. confirmation of this point. Iacob, when he prayed for protection and deliverance from his brother. Moses, when he made suite for the Israelites. Exod. 32. Nehe. 9. Dan. 9.Nehemiah and Daniel, when they humbled themselues for their owne and others offences, did use many and unanswerable arguments, unto the which the Lord could not but yeeld.
Now, the end why we should deale thus, is Reas. 1 not, that thereby we may perswade the Lord, for hee hath fully determined before hand, even from eternitie what to doe; but indeed, to perswade our owne unbeleeving hearts to rest upon the faithfull promises of God, and not to giuegive over praying, albeit the Lord make us waite for a time.
The use of which might hauehave beene, for the Ʋse. 1 humbling and confounding of all ignorant persons, whose prayers are grounded upon no reasons at all, especially such as doe not understand what they say, when they come with lip-labour before the Lord.
And furthermore, It might instruct the servants Ʋse 2 of God, to striue so to be acquainted with the word and workes of God, and with the name of God, that they may be able in their prayers to wrestle with the Lord, or rather with their owne unbeliefe, by bringing undeniable arguments why their suites and supplications must needs be graunted. But because brevitie is intended, wee will not insist upon this point.