Exposition on the Lords Prayer, Sermon (4 of 5)

Exposition on the Lords Prayer · Sermon (4 of 5)

p. 127Secondly, If you ſuffer a Temptation to lodge in your Hearts, you are in imminent danger of being prevailed upon by it: The Temptation will be continually gathering ſtrength, and your oppoſition againſt it may in ſome time flag and grow remiſs, and objects and opportunities and ſuch like advantages, may add ſuch a force to the Temptation, as may hurry you away into the commiſſion of the ſin contrary p. 128to your former reſolutions: You can promiſe your ſelf no ſafety, no not from the commiſſion of the vileſt Sins, as long as you ſuffer the Temptation to abide upon you. Puddles that ſtand long unmoved will at laſt breed filthy and venomous Creatures: So a Temptation that lies long unmoved and undiſturbed upon you, will form ſome filthy and loathſome Sin or other. The only ſecure way is to ſtrike at the Temptation it ſelf, to cut that off, and then there is no danger to be feared from the Sin. This is the courſe St. Paul took, 2 Cor. 12.8. when he was buffeted by a Meſſenger from Satan, that is aſſaulted by a Temptation, he not only takes care that he might not yield to it, that was not altogether enough for a truly Gracious Soul to do; but he labours to be rid of the Temptation it ſelf; for this thing I beſought the Lord thrice, that is often, that it might depart from me. He prays not only that he may be kept from the Sin to which he was Tempted, but that he might be freed alſo from the Temptation it ſelf.

Thirdly, Conſider that as all Temptations are dangerous, and that we have great reaſon to fear leaſt in the end they ſhould prevail upon us to commit the Sin to which we are Tempted; ſo moſt of them are not only Temptations, but Sins alſo. Indeed there is a Temptation to Sin, which is a Temptation only and no Sin; for ſo Chriſt himſelf was Tempted, Matth. 4.1. He was led into the Wilderneſs to be Tempted of the Devil. And we read there with what horrid Temptations he was aſſaulted, even to Worſhip the Devil, to diſtruſt God, and to deſtroy himſelf. And yet as black as theſe Temptations were, they were only Temptations and no Sins; for ſo the Apostle tells us, Heb. 4.15. He was Tempted in all things like unto us, Sin only excepted. And ſuch ſometimes are the Temptations wherewith the Devil aſſaults the Children of God, horrid and helliſh Temptations, even to deny the very Being of God, the Truth of the Scriptures, the Immortality of the Soul, Heaven and p. 129Hell, and ſuch bublings of Blaſphemies againſt the very Fundamentals and Ground-works of Religion; and yet if we be watchful preſently to abhor and reject theſe injections of Satan, and to caſt back into his Face theſe his fiery Darts which he ſhoots into our Souls; they are not our Sins, though they are our Troubles; but they ſhall be charged upon Satan, to whom of right they do belong, we being but only Paſſive and Sufferers in them. But truly the moſt of our Temptations are Sins themſelves; and therefore we have great Reaſon and need to pray againſt them; for they are Sins unto Sins; Sins as they are irregular and inordinate Motions of our Paſſions and Affections, and unto Sin as they tend to the bringing forth of farther Evil. And ſuch are all the Temptations of our inbred Luſts and Corruptions, when our Deſires and Affections ſtrongly encline us to thoſe Objects which God by his expreſs Law hath forbidden us. Were it not for theſe ſinful Temptations, the others which are immediately injected by the Devil, would not have any great advantage to prevail over us; for by reaſon of our Luſts and Corruptions, our Hearts always ſtand open to let in the Devil, and were it not that theſe have ſeized on the Soul, the Devil muſt have ſtood without, and though he had knock'd, yet would he have knock'd in vain: And therefore we ſee in his firſt Temptation, he deals all without doors, there was no Natural Luſt in our Firſt Parents to befriend him, or to betray the Soul unto him: He ſhuts up himſelf therefore in the Body of a Serpent, queſtioning with Eve about God's Commands, perſwades her of the deſirableneſs of the forbidden Fruit; tells her that God's Threatning was rather to fright them than to hurt them. But in all theſe Methods of Tempting, Satan had no admiſſion into the Soul, becauſe Luſt as yet had taken no poſſeſſion of it; but ever ſince, the Corruption of our Natures, contracted by the commiſſion of the firſt Offence, the Devil doth not ſtand to Tempt us without doors, but he p. 130enters boldly as into the Houſe of his old Friend Concupiſcence; nay, as into his own Houſe; for the Souls of wicked Men are ſo called, Matth. 12.29. He is by Luſt let into the very inmoſt receſſes and retirements of the Heart, and can now propound Objects immediately to our Fancies, and by our Fancies darken our Underſtandings and Affections, and incline our Wills.

Again, our Natural Corruption as it admits, ſo it entertains and cheriſheth the Temptations of the Devil. A ſpark of Fire, if there were no fewel prepared for it to ſeize on, would preſently die and vaniſh. And ſo truly would Satan's Temptations, that are like ſo many ſparks of Hell Fire ſtruck by the Devil into our Souls; were it not for the prepared fuel, the catching Tinder of our Luſts and Corruptions, theſe Temptations would ſoon go out and expire; and be like a flaſh of Lightning, that might poſſibly ſtartle us, but could not burn us. And thus though our Saviour Chriſt was grievouſly tempted; yet it is ſaid, Joh. 14.30. The Prince of this World cometh and hath nothing in me; that is, the Devil could find no Sin or Corruption in him, and therefore could faſten none of his Temptations upon him.

Thus we ſee what abundant reaſon there is for us to pray earneſtly againſt Temptations, whether they proceed from Satan, or from our own Corruptions; the one ſort being always Sins of themſelves, and both ſorts inclining and enducing us unto Sin.

But ſince Satan, and our own Hearts prove Tempters unto us, ſome may poſſibly ask, how ſhall we know when it is Satan that Tempts us, and when the Temptation ariſeth from our own Corruptions?

The Question is nice and difficult; yet becauſe it may tend to the ſatisfaction of ſome who are curious in obſerving the Workings of their own Souls. I Anſwer,

p. 131Firſt, There is but one kind of Temptations to Sin, which have not their riſe and original uſually from Luſt, and thoſe are Temptations to ſin againſt the Light and Law of Nature, as to the denying thoſe Truths that are clear and evident by Natural Reaſon and ſtrong Impreſſions on the Minds of Men; as the being of a God, the Immortality of the Soul, future Rewards and Puniſhments, and the like; or elſe the doing of thoſe things which are repugnant to the Dictates of the Law of Nature, as for a Man to be Tempted to offer Violence to himſelf, and to deſtroy himſelf. It is very probable that ſuch Temptations have not their firſt riſe and original from our Natural Corruptions; but are immediately darted into the Soul by the Devil; though indeed our Corruptions too often catch at them and brood upon them, till they have from ſuch horrid Temptations as theſe conceived ſome horrid and monſtrous Sin in the Soul. Such injections as theſe, are Balls of Wild-Fire kindled in Hell and caſt into the Soul by the Devil; and are not our Sins any farther than they are entertained by us and conſented unto.

Secondly, As for thoſe Temptations which have a greater compliance to the corrupt tendency and inclinations of our ſinful Natures, which are not to ſuch unnatural Sins as the other, it is very hard if not impoſſible to Judge, whether they originally proceed from Satan, or from our own inbred Corruptions; uſually they both joyn together; if Satan firſt inject them, uſually our Luſts nurſe and foſter them; or if our wicked Hearts be the firſt Parents of them, uſually Satan inforceth them, and by additional recruits of Temptations, makes them more prevalent and permanent, and by fair and ſpecious colours makes them more plauſible and taking: And certainly there being ſuch an innumerable Company of Evil Spirits that notwithſtanding the great Work and Employment they have to do in the World; yet Hell could ſpare a whole Legion of them to Garriſon in one p. 132poſſeſſed Man, we may not doubt but that they are continually buſie, prying into every one of our Tempers. And as long experience hath made them very ſagacious in gueſſing at the firſt motions of our Hearts, by the alterations they find in our Fancies, or the Humours of our Bodies, of which they have an exact intuitive knowledge: So when by ſuch viſible Symptoms they perceive Corruption ſtirring in us, they preſently joyn iſſue with it, and by all their art and policy inflame our Luſts by adding new fuel to them, improving the firſt Motions and imperfect Embryo's of Wickedneſs, till they arrive to their full ſtrength and ſtature.

Thus, if by any Symptoms the Devil can perceive Wrath and Malice boyling within our Breaſt, he will preſently move the Tongue to give it vent in opprobrious and reviling Speeches; and theſe he will ſecond with injurious and violent Actions. So St. James tells us, James 3.6. The Tongue ſetteth on Fire the courſe of Nature, and is it ſelf ſet on Fire of Hell. But as a Holy Man, I think St. Auſtin, being demanded by a curious Queſtioniſt concerning the Origin of Evil, how Sin firſt got into the World? replied, It was not ſo neceſſary to diſcourſe how it came into the World, as to conſider how we might get it out again. So truly it is not ſo neceſſary critically to enquire, whence Temptations come into the Heart, as how they may be got out of it. And to this I may give the ſame Anſwer, that Chriſt did to his Diſciples, Matth. 17.21. This kind goeth not out but by Fasting and Prayer. We ought fervently to pray that God would rebuke the Wicked One, and cauſe him to depart from us; that he would by his Grace ſuppreſs all the Tumultuous Rebellions of our own Luſts and Paſſions, and neither lead us into Temptation, nor leave us under Temptation.

And thus I have done with the Firſt General in this Petition, ſhewing you what Temptations are.

p. 133The Second is, To ſhew you how God may be ſaid to lead Men into Temptation; for it may ſeem very ſtrange, that the Holy and Righteous God ſhould have a Hand in Tempting of Men; which is ſo proper a Work of the Devil, and of our own Corruptions.

But the different manner of God's leading us into Temptations, and Satan's Tempting us, will ſufficiently juſtifie him from the leaſt aſperſion or ſuſpicion of being the Author of Sin. And therefore,

Firſt, God is ſaid to lead us into Temptation, when he providentially preſents outward Objects and Occaſions, which do ſolicite and draw forth our inward Corruptions. When the Temptations of our inward Luſts meet with external enducements that are caſt in a Man's way by God's Providence; then as we may be ſaid to Tempt him, ſo God may be ſaid to lead us into Temptation. Thus Achan and Judas were no doubt of it covetous Wretches, before the one ſtole the Wedge of Gold, and the other betrayed his Maſter: But the Temptations of thoſe Luſts, were not as yet come to their ſtrength, till the glittering of the Wedge of Gold, and the proffered Reward of the High-Prieſt, raiſed their Covetouſneſs to its full heighth. Indeed we find the propenſions of our wicked Hearts ſtrongly bent towards Sin at all times, even then when we have no external Objects propounded to excite them; but when theſe inward inclinations do meet with outward enforcements, as alluring Objects, fit Opportunities, ſtrong Perſwaſions from others, inducing Examples, or the like; the Temptation then grows head-ſtrong and wild to purpoſe; and if Grace doth not rein it in with a hard hand, it will certainly hurry us into the commiſſion of that Sin which hath ſo many advantages to commend it to the Soul. Now all theſe Objective Temptations, God may moſt righteouſly adminiſter to our Luſts in the common courſe of his Providence, and we often ſee he doth ſo: For there is no outward act of Sin committed in the p. 134World, but the Sinner took occaſion from ſome Providence of God to perpetrate it. A Thief ſteals not any thing, but what God's Providence brings in his way. The Murderer ſlays not any Man but whom Providence offers to his Sword and Violence. And all the Villainy that ever was acted in the World was by a Providence, tendring the Luſts of Men Objects and Opportunities, without which Sin conceived in us could not be brought to light.

And therefore when we pray that God would not lead us into Temptation, we pray that God by his Providence would ſo order and diſpoſe all the occurrences of our lives, ſo as not to lay before us thoſe Objects; nor proffer us thoſe occaſions which might either excite or draw forth our inbred Corruptions. And indeed this is a moſt neceſſary Petition to be preferred to the Throne of Grace; for we cannot but be conſcious to our ſelves, how hard a thing it is to keep our Hearts from ſinful Deſires, when we encounter Objects to excite them: And how hard a thing it is to keep our ſelves from ſinful Actions when once ſinful Deſires are excited in us.

Secondly, God is ſaid to lead us into Temptation, when he withdraws the influences of his Grace and Spirit from us, and leaves us under the Power of a Temptation. Thoſe very Temptations which when aſſiſted by Divine Grace, we could eaſily reſiſt and ſubdue; will when God withdraws himſelf from us, ſadly prevail over us, and ſhamefully foil us. Thus it is ſaid that God left Hezekiah to try, or to tempt him, 2 Chron. 32.31. And indeed ſince our corrupt Natures are of themſelves prone only unto evil, if God withdraw the Auxiliaries of his Grace, (as for many righteous cauſes he often doth,) every Temptation that aſſaults us will raviſh our Conſciences, and captivate our Souls: For all the ſecurity that we have from the committing of the moſt flagitious Crimes, is wholly from God's Grace, either reſtraining or renewing us; the former holding us back from the outward p. 135act of Sin; the latter weakning and deſtroying the inward habit and principle of Sin. And therefore when we pray that God would not lead us into Temptation, we beg that he would ſtill continue the influences of his Grace unto us, and by them excite and quicken our Graces; that his Grace may not forſake us, nor our Grace fail us. That we may not be expoſed to the Aſſaults of Spiritual Enemies naked and defenceleſs, to become a ſure and eaſie Prey unto them.

Thirdly, God is ſaid to lead Men into Temptation when he permits Satan and Wicked Men his Inſtruments to tempt us; yea, ſometimes he gives them commiſſion, as well as permiſſion; and appoints and ſends them to do it. Thus we find in the caſe of Ahab, 1 Kings 22.24. Who ſhall perſwade Ahab that he may go up and fall at Ramoth-Gilead; and an Evil Spirit ſteps forth, and very officiouſly accepts of the Employment, as moſt congruous to ſo malicious a Nature; and God ſends him with his commiſſion in the 22 verſe, Thou ſhalt perſwade him and prevail, go forth and do ſo; and ſo he did. And as God doth ſometimes thus ſend the Tempter, and give him commiſſion to aſſault and prevail over wicked and ungodly Perſons, their former Sins provoking him to puniſh them with farther Impieties. So whenſoever any of us are Tempted, God doth at leaſt permit Satan to ſift and winnow us, ſometimes to his own defeat, but too often to ours. And in this fence there is no Temptation that befalls us, but God leads us into it. And therefore it is very obſervable, that whereas in 1 Chron. 21.1. It is ſaid, that Satan provoked David to Number Iſrael; yet in 2 Sam. 24.1. it is ſaid, the Lord moved David againſt Iſrael, to ſay, Go number Iſrael and Judah; here one and the ſame Temptation is attributed both to God and to the Devil; but it muſt be underſtood under a diverſe habitude and reſpect; Satan Tempted him effectively, God only permiſſively. And thus God may be ſaid to lead every Man p. 136into Temptation whom he ſuffers to be Tempted. When therefore we pray that God would not lead us into Temptation, we pray that he would not permit the Devil to approach near unto us, nor to caſt his Fiery Darts at us; but that he would put a hook into the noſe of that great Leviathan, and ſo bridle and reſtrain his Fury, that he may not be able to aſſault us. Theſe now are all the ways that I know of, how God may be ſaid to lead Men into Temptation. Either by offering them objects and opportunities by his Providence, which may correſpond with their inward Luſts and Corruptions, and as it were entice and call them forth. Or elſe by permitting Satan and wicked Men to Tempt us. Or laſtly, by withdrawing from us the influences of his Grace and Holy Spirit, and leaving us under the power of Temptations when they do aſſault us. But for any proper, effective, or perſuaſive Tempting of Men to ſin; this is infinitely abhorrent to his Pure and Holy Nature, in which ſence St. James tells us, James 1.13. Let no Man ſay when he is tempted, that he is tempted of God, for God cannot he tempted to evil, neither tempteth he any Man. But though God cannot thus Tempt any Man without a ſtain to his Infinite Purity and Holineſs: yet he may lead Men into Temptation: either Providentially, or Permiſſively, or by ſubſtracting his Grace, whereby they ſhould ſtand: And yet at laſt, juſtly puniſheth them for ſinning. And this is no unrighteous thing with God, for he lays no conſtraint upon the freedom of our Wills, but we ſin freely and of our own accord.

Now although God can eaſily keep us from all aſſaults and attempts of our Spiritual Enemies, yet he permits us to be Tempted by them for moſt Wiſe and Holy ends. As,

Firſt, He leaves theſe Canaanites to moleſt us, to teach us the Wars of the Lord, to make us continually Watchful, to breath and exerciſe our Graces, to adminiſter matter for our Conqueſt, and occaſion for our Crown and Triumph.

p. 137Secondly, To convince us of our own utter inability to ſtand of our ſelves without his help and aſſiſtance: thereby engaging us to depend upon his Arm, and to call for Divine Supplies and Succours.

Thirdly, To Glorifie both his Juſtice and Mercy. His Juſtice in giving up wicked Men to the rage of Temptaons, to be hurried by them from ſin to ſin, till at laſt they put an end to the Succeſſion of their ſins in Eternal Damnation. And his Mercy in ſuccouring of, and ſupporting and delivering his Children out of all their Temptations. And therefore when St. Paul prayed to be freed from the buffettings of the Meſſenger of Satan; God anſwers him, My Grace is ſufficient for thee; my ſtrength is made perfect in weakneſs, 2 Cor. 12.9. When the Devil preſumes he hath ſo well laid his Temptations that it is impoſſible for the People of God to eſcape his Snares, yet God finds a way for their deliverance out of them all. For God holds the great Tempter under a powerful reſtraint, ſo that he cannot touch us beyond permiſſion and commiſſion. And therefore that place in Revelat. 2.10. is very remarkable to this purpoſe, Fear none of thoſe things that thou ſhalt ſuffer, behold the Devil ſhall caſt ſome of you into Priſon, that you may be tried, and you ſhall have Tribulation ten days. How many reſtraints are here mentioned to be put upon that malicious Spirit? He ſhall cast into Priſon, whereas he would willingly caſt into Hell, or at leaſt into the Grave: It ſhall be but ſome of you, whereas his ſpight and rage is againſt all the Children of God: And it ſhall be but for ten days, but for a ſhort time neither: the Place, the Number, the Time, all limitted, and that with ſuch a reſtraint, that all the Pride and Rage of the Devil ſhall not be able to exceed it.

Fourthly, God permits his own Children to be Tempted, that by their Victory over Temptations he may confound the Malice of Satan, and commend the Excellency of his own Ways and Service. This highly honours God, and p. 138ſhames the Malice of the Devil, when we are neither terrified by Sufferings, nor induced by the Pleaſures of ſin from the courſe of our Obedience; for this evidently declares, That we are True and Loyal to our Great Sovereign. That we more fear his Eternal Wrath and Diſpleaſure, than thoſe light Afflictions that are but for a moment; and that we find more true Joy and ſolid Delight in his Service, than in the ways of Sin and Vanity. And therefore God calls us forth as his Champions, puts his Cauſe in our hands, and bids us reſiſt manfully for the Credit and Honour of Piety, and then lets looſe Satan upon us, whom if we can but Conquer, (which certainly we ſhall do if we but ſeriouſly reſolve it) God and Angels, who from the Theatre of Heaven are Spectators of the Combat, give us their Applauſe, and will hereafter give us our Crown. See how God Glories over this baffled Devil, and upbraids him with the Victorious Conſtancy of his Servant Job: God had before commended the Integrity of Job, Chap. 1.8. Haſt thou conſidered my Servant Job, that there is none like him upon the Earth, a perfect and upright Man, one that feareth God and eſcheweth Evil. To this that Malicious Spirit fullenly replies, Doth Job fear God for nought? thou needeſt not Glory in his ready Service and Obedience when he is ſo well paid for it; no wonder he is ſo Pious and Devout when he gets ſo well by it; but leave him a while to me, to take from him thoſe enducements that make him ſo Pious and Holy, and I will undertake that even this perfect and upright Man ſhall curſe thee even to thy Face: God accepts the Challenge on his Servants behalf, Satan and Job enter the Liſt, the Devil buffets him ſore, deſtroys all his Cattel, ruins his Houſe, kills his Children; yet Job ſhrinks not for all this, but wreſtles naked with his Adverſary and foils him: See now how God rejoyces at his Champion's Victory, and upbraids the Devil with his ſhameful overthrow, Chap. 2. 3. Haſt thou conſidered my Servant Job, that there is none like p. 139him in the Earth, a perfect and an upright Man, one that feareth God and eſcheweth Evil. God repeats the ſame Character and Commendation which he had before given him, Glorying as it were over Satan, that Job had made his Words good; yea, and ſtill he holds fast his Integrity, although thou moveſt me againſt him to destroy him without cauſe. So truly, whenſoever God ſuffers us to be Tempted, it is that by our Conqueſt he might bring Honour to himſelf, and Credit to Piety and Religion. For this makes it appear, That we ſee ſo much of Excellency in the ways of God, that nothing in the World, whether Croſſes or Crowns, Thorns or Thrones, Pains or Pleaſures, Loſs or Profit, can in the leaſt perſwade us to baulk or forſake them. And in ſuch an Heroick Champion as this, God himſelf Glories and Triumphs.

And thus I have finiſhed the former part of this Petition, Lead us not into Temptation; the next follows, But deliver us from evil.

Now here before I come to ſpeak of the Words themſelves, let us obſerve their connexion with, and dependance upon the foregoing Words; for whereas our Saviour hath taught us to pray with this Adverſative Particle, But lead us not into Temptation, but deliver us from evil; this may inſtruct us. That the beſt ſecurity againſt ſin, is to be ſecured againſt Temptations unto ſin: For though it be no excuſe that we are violently tempted to ſin when we yield to the commiſſion of it; yet withal, it too often happens, that thoſe whom God leads into Temptation, and engageth amidſt the preſs of their Enemies, it too often happens, that they come off bleeding and wounded. Yet,

Firſt, It is no excuſe for ſinning, becauſe no Temptation is a Compulſion. The Devil can only perſwade, he cannot conſtrain us to ſin: God may let him into the fancy, and ſuffer him to Paint upon that the moſt alluring Images that Vice can be repreſented in, but when he hath done all this, it is ſtill our own choice that makes us like what his p. 140Pencil hath drawn there. And in this lies a great difference between God's Operations upon us by his Grace, and Satan's upon his Suggeſtions; in that God hath an immediate acceſs to the very elicite Acts of our Wills and Underſtandings; and can and doth by his Spirit, actuate them by an immediate energy, and call forth not only by, but to their Objects: But now theſe are ſuch Sacred Partments of the Soul, that the Devil hath no Key to them. And therefore his Method is to bribe the attendants on theſe chief Powers of the Soul, the Fancy and the Paſſions, to which he hath admiſſion through the near dependance they have upon material Organs, and by theſe to ſend in Meſſages, and offer Propoſals to it; which yet if it be not baſely falſe and treacherous to its God, it may reject and diſdain. If the Devil could force Men, he would likewiſe juſtifie them, for that can be no ſin, where there is no liberty: The ſame Temptation which compels to any Action, would likewiſe make that Action to be no Tranſgreſſion; becauſe Laws are not given but upon ſuppoſition of freedom. And therefore whoſoever ſins upon a Temptation, ſins not meerly becauſe he was Tempted, but becauſe he would ſin: And though the ſin had not been committed without the Temptation, yet the Devil can be no farther chargable with it, than only becauſe his Malice prompts him to perſwade us. Our own Wills are the moſt dangerous Devils, freely embracing the proffers of Satan, and conſently to our own deſtruction, and whilſt we conſent to that upon which God hath threatned and entailed it. And therefore when thou ſinneſt, think not to lay the fault upon Satan, or his evil Inſtruments whom he makes uſe of in Tempting, for though it be their fault and guilt to Tempt, yet it is only thine to yield, and God will not condemn thee for being Tempted, which thou couldſt not help; but for yielding and conſenting, which is thine own free Act and thine own Sin alſo. Thou who art drawn away by thy lewd Companions, p. 141to abuſe thy ſelf and diſhonour thy body by Riot and Luxury, or to break God's Laws and Man's by Theft, or any other condemned Crimes, though thou haſt a great deal of reaſon to hate them, yet haſt thou infinitely more reaſon to hate and abhor thy ſelf. They can but perſuade, they cannot compel thee,; yea, if they ſhould threathen thee with Death it ſelf, unleſs thou conſenteſt: yet, thou lieſt under no force, but ſinneſt freely, and upon very weak motives doſt deſtroy and damn thy own Soul: ſince all motives inducing to ſin muſt be accounted weak when God hath over-balanced them with the promiſe of everlaſting Life, and the threatning of everlaſting Death. And therefore we find God as juſtly, as frequently in Scripture, charging Mens perdition upon themſelves, and laying the blood of their Souls upon the ſtubborn reſolvedneſs of their own Wills. Hoſea 13.9. O Iſrael, thou haſt deſtroyed thy ſelf. John 5.40. Ye will not come unto me that you may have Life. Matth. 23.37. O Jeruſalem, Jeruſalem, how often would I have gathered you, as a Hen gathereth her Chickens under her wings, and you would not? And therefore let your Temptations be what they will, yet the ſin and guilt is ſtill your own; if as you are led into Temptations, ſo Temptations lead you into Sin.

Secondly, Though it be no excuſe for ſinning, yet it is too ſeldom ſeen, that thoſe who are brought into Temptation, are brought off again without contracting ſome guilt on their Conſciences by it. For ſince there is ſo great a Correſpondence between Temptations and our Corruptions, it would be as ſtrange for a Man that hath been hotly aſſaulted by them, to have no impreſſion made upon him, as to carry Fire in his Boſom and his Cloaths not be burnt: yea, almoſt as Miraculous as to walk ſecure in the midſt of a Fiery Furnace untouch'd by the Flames. There is a ſtrong ſimpathy between our corrupt hearts and Satan's Temptations; and as it is with ſtrings tuned to Ʋniſons, upon the p. 142motion of the one, the other alſo will move and vibrate: So is it here, the heart vibrates and is ſecretly affected upon the firſt motion of a Temptation with ſome paſſion of Delight and Complacency towards that ſinful Object. And there is a kind of liking and approbation of it in the very firſt conception of our Thoughts, before they are yet deliberated and digeſted; ſo that it is almoſt as impoſſible for Temptations to aſſault us without leaving ſome guilt and pollution behind them, as it is for Objects rightly preſented to a Mirrour, to make no impreſſion of their Image upon it. For though the Temptation ſhould produce nothing but hovering and fleeting Idea's, and ſome imperfect ſhadows of Deſires and Affections in us, which yet are check'd and ſcattered, as ſoon as ever they begin to form themſelves, yet there is not the thinneſt film of a ſinful thought, nor the leaſt breathing of a ſinful deſire; but the Holy Law of God and his Word, which reacheth to the dividing aſunder of the Soul and Spirit, and is a Judge and a Diſcerner of the Thoughts and intents of the Heart, doth ſtrictly prohibit and condemn theſe callow, unfledg'd motions of our Hearts, to be Concupiſcence, the ſad effects of Original ſin, and the fruitful cauſe of all actual.

And therefore if we would be delivered from evil, we have very great cauſe firſt to pray that we be not led into Temptation: For ſome Temptations do almoſt ſo inſeparably follow one upon another, that this will be our beſt ſecurity againſt thoſe ſecret deſires and wouldings, and firſt ſmatterings and rudiments of wickedneſs, which elſe the compliance of our corrupt hearts with Satan's Temptations will certainly betray us unto. Hence it is, that when God in Scripture frequently dehorts us from ſin, he extends the prohibition to all Temptations and Occaſions of ſinning. Yea thoſe things which in themſelves conſidered, may be lawfully and innocently done by us, yet becauſe they may prove Snares and Temptations to us, we muſt as carefully p. 143refrain from them, as we earneſtly deſire to keep our ſelves far from ſin. And therefore it ſufficeth not the Wiſe Man to command, If ſinners entice, conſent thou not, Prov. 1.10. but that thou mayeſt be ſure not to conſent, thou muſt order thy Actions and Converſe ſo, as that thou mayeſt not be enticed by them: in the 15. verſe ſays he, Walk not thou in the way with them, refrain thy feet from their path. And ſo we have the ſame Counſel given us by him in another Chapter, that we may not be inveagled by the allurements of a ſtrange Woman, be ſure to avoid all occaſions thereof, Prov. 5.8. Remove thy way far from her, come not near the door of her Houſe. And again, Prov. 4.14, 15. Enter not into the path of the wicked, and go not in the way of evil Men, avoid it, paſs not by it, turn from it, paſs away. Here is earneſtneſs even to a tautology, as ſome may prophanely think; but Sacred Writ can admit of no ſuch thing. But there are ſo many expreſſions heaped up, ſignifying the ſame thing only, to denote how great the neceſſity of avoiding Temptations and Occaſions to evil, is to thoſe who deſire to avoid the ſin. We have treacherous and deceitful hearts within us, that have often betrayed us when we have truſted them. And I beſeech you, call to mind when you have emboldned your ſelves to venture upon Temptations and ſinful Occaſions, being confident and fully reſolved not to yield to them: Have you not often been ſurprized and led away Captive, contrary to your Hopes, contrary to your Intentions, contrary to your Reſolutions, contrary to the vain Confidences with which you were before poſſeſs'd? Methinks former experience ſhould make you cautious, never again to truſt thoſe hearts with ſuch opportunities and advantages for wickedneſs, ſince they have been ſo often already treacherous and deceitful to us. Venture them not therefore upon Temptations, for what ſecurity have you that a ſinful heart will not ſin; yea, and betray you to commit thoſe great abominations p. 144which poſſibly you cannot now think of, without horrour and ſhivering.

And thus much I thought fit to note to you from the connexion of this part of the Petition with the former, Lead us not into Temptation, but deliver us from Evil.

In the words themſelves we have two things chiefly conſiderable: The thing that we pray againſt, and the Perſon to whom we pray. That which we pray againſt is Evil, that we may be delivered from it. The Perſon to whom we pray, is God our Heavenly Father.

That which we pray againſt, is Evil. Some limit this word Evil only unto Satan, making the ſence to be, deliver us from the Evil one: founding this Interpretation upon that Article that is joyned with the Original Word foreign; but this is not always deſcretive, but ſometimes indefinite, as for inſtance, Matth. 12.35. and many other places. And therefore conſidering the Comprehenſiveneſs of this Prayer, we ought to allow the Word a large extent, and to comprehend under it,

Firſt, Satan whoſe proper Style and Epithete it is to be called, the Evil one: and ſo we find this black Title given him in Scripture, Matth. 13.19. The wicked one cometh and ſnatcheth away that which was ſown. And 1 John 2.13, 19. You have overcome the wicked one. He is the wicked one eminently and ſingularly. He is the chief Author of Evil, his Temptations are all unto Evil, his delight is only in Evil, he is the Father of all thoſe that do Evil. And therefore this is the moſt proper and ſignificant Character of the Devil. But yet it is alſo aſcribed unto Men according to their reſemblance of him.

Secondly, All other Evils are here meant, whether they be of ſin, or ſorrow; whether they be Tranſgreſſions, or Puniſhments; and that either Temporal puniſhments in thoſe Judgments which God inflicts upon ſinners here: or Eternal Judgments, ſuch as he hath threatned to inflict upon p. 145them hereafter. From all theſe we pray to be delivered; but the greateſt of all theſe, is Sin. For,

Firſt, It is greateſt in the Nature of it, as being the only thing that is contrary to the greateſt Good, even God; for in all other things elſe in the World there is ſomething of Good, even as much as derived and participated of God: And ſo the very Devils themſelves have a Metaphyſical Goodneſs in them, as they are Creatures and have received their Beings and Powers from God, who is the Author of nothing that is Evil. But Sin hath not the leaſt ray or footſteps of Goodneſs in it, but is only defect and irregularity: And that alone which as his Soul always hates, ſo his Hands never made.

Secondly, It is the greateſt Evil in the Effects and Conſequences of it. It once turn'd Glorious Angels into hideous Devils, and tumbled them down from Heaven to Hell, filled the World with Woes and Plagues, brought Death and Diſeaſes, and a vaſt and endleſs ſum of Miſeries into it; it torments and terrifies the Conſcience, kindles Hell-flames, expoſes the Soul to the eternal and direful revenges of the great God; and is ſo perfectly and only Evil, that the worſt of things here were they free from the Contagion of Sin would be excellent and amiable.

To pray therefore againſt the Evil of Sin, is to pray againſt all other Evils whatſoever; for the Devil, the Evil One, cannot hurt us but by Sin: And no other Evil can befall us but for Sin, God inflicting them as the due Guerdon and Reward of our Tranſgreſſions. Sin therefore being the chief and Principal Evil, and all others but retainers to it; I ſhall at preſent ſpeak only of God's delivering us from Sin.

Now as there are Two things in Sin which make it ſo exceeding Evil, the Guilt of it whereby it Damns, and the Filth of it whereby it Pollutes the Soul; ſo God hath Two ways to deliver us from it.

p. 146Firſt, By removing the Guilt already contracted, which he doth in juſtifying and pardoning the Sinner.

Secondly, By preventing us from falling into the filth and pollution of it for the future.

Of the Pardon of Sin I have already largely treated in the foregoing Petition. The Deliverance from Evil, which we here pray for, is by preventing it for the future. And whereas we are taught by our Saviour to beg this of God our Heavenly Father, we may obſerve, that it is only the Almighty Power of God that can keep us from Sin; and that will appear if we conſider, either our Enemies, or our ſelves.

Firſt, Conſider the mighty Advantages that our great Enemy the Devil hath againſt us: As he is a Spirit he is both powerful and ſubtile; and both theſe are whetted by his great Malice againſt us; long experience alſo for above five thouſand years hath made him very politick in dealing with Souls, and carrying on his own deſigns and intereſt: He knows our temper, our paſſions, and our inclinations, and can chuſe and cull out thoſe Objects which ſhall infallibly ſtrike and affect us; he waits thoſe Mollia tempora fandi, thoſe eaſie hours of whiſpering his ſuggeſtions to us when we are moſt facile and compliant, when we are moſt eaſily wrought upon, and made ſoft to his hands by ſome foregoing circumſtances: And if after all this he deſpairs to prevail upon us as a Devil, he can quickly ſhift his ſhape and transform himſelf into an Angel of Light, and engage our very Conſciences unto evil; he can diſguiſe his Temptations into impulſes of the Holy Spirit, perſwade us that what he prompts us to is our Duty, head his fiery Darts with Scripture Sentences, wrap up his Poiſon in the leaves of the Bible, and wound our Souls by our Conſciences; and certainly this Devil of Light is now gone abroad into the World with all that Power of Deceivableneſs he can, and we cannot but with ſad and bleeding Hearts obſerve his too p. 147general prevalency and ſucceſs: And beſides all this he is continually preſent with us, follows us up and down where ever we go, and is always at our Elbow to prompt us to Evil, and at our Right Hand to oppoſe us in that which is Good. Hell hath Emiſſaries enough to afford every Man a Friend for his Attendant; and theſe critically obſerve every glance of thine Eyes, every flaſh of thy Paſſions, and are preſently ready to apply ſuitable Temptations unto thee, and to ſtrike thee in that part of thy Soul which is ſofteſt and moſt yielding. And as the Syrians that were ſent by Benhadad to the King of Iſrael, to intercede for him, watched every Word that ſhould fall from his Mouth, that they might lay hold of it to obtain farther Favour from him: So theſe Spies of Hell do watch every kind Word, and every kind look of thine towards Sin, and want no skill to improve them to obtain yet greater matters from thee. Now if God did not appear to deliver us from theſe ſubtle Wiles and Methods of the Devil, how ſoon would he make Fools of the wiſeſt and moſt experienced Chriſtians?

Secondly; Conſider the mighty Diſ-advantages that we lie under to oppoſe the Temptations of the Devil, which though they be many and great, yet I ſhall name but two, which may be found even in the beſt of Men.

Firſt, Our inadvertency and heedleſsneſs, through which we are often ſurprized into Sin, and captivated by the cunning craftineſs of our Enemies which lie in wait to deceive. How ſeldom is it that we ſtand upon our Guard, or if we do that we are compleatly armed? Sometimes our Shield, ſometimes our Helmets, ſometimes our Sword of the Spirit is wanting: How ſeldom is it that we attend all the Motions of the Enemy? Indeed a Chriſtian ſhould look round about him; for he is every where beſet and encompaſſed about with Enemies; and whilſt he is vigilant to ward one part, the Devil falſifies his thruſt, and wounds him in another; but if he cannot wound on the Right Hand by Preſumption, p. 148he will try what he can do on the Left by Deſpair; if he cannot prevail by his Temptations to cauſe us to neglect and caſt off Holy Duties, he will Tempt us to Pride our ſelves in the well performing of them; if he cannot make us fall, he will Tempt us to be high-minded becauſe we ſtand; and ſo make our very ſtanding the occaſion of our woful downfall; and becauſe we are apt to think our ſelves better than others, he will Tempt us to be ſupercilious Deſpiſers and Contemners of others.

Now, O Chriſtian, it is a very hard matter, and thou wilt find it ſo, thus to turn thee about to every Aſſault: and that Man had need to have his Spiritual Senſes well exerciſed, that ſhall be able dextrouſly to do it. Now when ſo great circumſpection is ſcarce ſufficient for our ſecurity, how can they poſſibly eſcape without fearful Wounds and Gaſhes in their Conſciences, who are ſupinely negligent of their Souls, and mind not which way their Thoughts, their Paſſions, their Affections encline, and ſo give the Devil a Handle to turn their Souls by which way he will? Certainly if we do not buckle our Spiritual Armour cloſe to us, but ſuffer the joynts of it by our heedleſsneſs to lie open, the Devil may eaſily wound us whereſoever and in whatſoever part he pleaſeth. And truly, if through this inadvertency and want of circumſpection, Adam in the State of Innocency, and the State of Uprightneſs fell, when the Devil had no immediate acceſs or admiſſion into the inward Faculties and Powers of his Soul: yet if Satan, who was but a young, unpractiſed, and unexperienced Devil, could prevail with him by his Wiles, to ruine himſelf, and to betray the great Truſt which God had depoſited in his Hands for all his Poſterity: How much greater may we think is his Advantage over us, into whom he may inſinuate himſelf and his Temptations; and when we are buſie about other things, ſtrike and wound us at unawares.

p. 149Secondly, Beſides this inadvertency, the Devil hath another grand Advantage to lead us into Evil, and that is becauſe we are naturally prone and enclined of our ſelves to thoſe very Sins to which he Tempts us. It is very hard for that place to eſcape, that hath Enemies without and Traytors within. So ſtands the caſe with us, we are not only beleaguer'd, but betrayed; there are in our Hearts multitudes of Luſts that hold intelligence with the Devil, and eſpouſe his Cauſe; yea, there is no one Sin, how vile and profligate ſoever, but it may find Partiſans in our baſe and wicked Hearts, wherein are the Seeds and Principles of all Impieties; and therefore as things of a like Nature preſently concorporate, (as we ſee one drop of Water diffuſeth it ſelf and runs into another,) ſo Temptations to Sin meeting with a ſinful Nature are preſently entertained, and as it were embodyed together; for whilſt we purſue what Satan Tempts us unto, we do but purſue what our own Natural Luſts and Corruptions inclin'd unto before, waiting only for an opportunity of being called forth into Act.

And therefore conſidering both the Advantages the Devil hath againſt us, and the great Diſ-advantages under which we lie; he a Spirit, we but Fleſh; he wiſe and ſubtle, we fooliſh and ignorant; he experienced, we raw and unpractiſed; he diligent and watchful, we careleſs and negligent; he laying a cloſe ſiege to us without, and we betraying our ſelves within: It muſt needs be aſcribed only to the Goodneſs and Grace of God, to deliver us from the commiſſion of that Evil, to which we are ſo fiercely and cunningly Tempted.

And thus I have demonſtrated the Propoſition, That it is only the Almighty Power of God that can preſerve us from Sin. It now remains to ſhew you, the Ways and Methods that God takes to do it, and thoſe are in the General Three: By reſtraining Providences; by common p. 150and reſtraining Grace; and by ſanctifying and renewing Grace.

Firſt, God delivers us from Evil, by his reſtraining Providence, putting an Hook into Men's Noſtrils, and a Bridle into their Jaws, and by a powerful Hand reining them in when they are moſt fiery and furious. And thus he often doth with the worſt and vileſt of Men, whoſe Luſts though they eſtuate and boyl within, and are like the raging Sea, raging and rolling in their Hearts; yet God ſets bounds to their proud Waves, and ſaith to them as he doth to the great Sea, hitherto ſhall you proceed and no farther. It is to this we owe it, that the Wickedneſs of Men hath not yet made the World an uninhabitable Deſart, that Solitudes and Wilderneſſes are not as ſecure Retreats as frequented Cities; and ſavage Beaſts as ſafe Company as Men. To this we owe it that almoſt every one is not a Cain to his Brother, an Amnon to his Siſter, a Judas to his Maſter, and a Devil to all the World; for where Grace doth not change, Divine Providence doth many times ſo Chain the Sinner, that he cannot bring forth that Wickedneſs he hath conceived; that although he be permitted Sin enough to deſtroy himſelf, which his very Will and Affection to Evil is ſufficient to do; yet through God's with-holding Opportunity or Abilities from him; his Sins are not permitted to break out to the ruine and deſtruction of others. Though God doth as it were permit them to give up their Hearts to the Devil, yet he ties up their Hands, let them imagine and intend as much miſchief as Hell can inſpire them with, yet none of all this ſhall they execute, any otherwiſe than as his Holy and Wiſe Providence permits: Yea, Divine Providence is effectual not only in keeping wicked Men from the outward Acts of Sin; but even God's deareſt Children and Servants they alſo have a great deal of Corruption ſtirring in their Hearts, and even in them Luſt is too fruitful, conceiving thoſe Wickedneſſes which God p. 151often by his Providence ſo ſtifles and ſtrangles in the very Birth. May not the beſt of us with thankful acknowledgements of the Divine Goodneſs towards us, reflect back upon many diſ-appointments that we have met with, to which we had given our conſent and entertained purpoſes of ſinning? May we not all ſay, Had not God denied Opportunities, or caſt in Diverſions, or cut off the Proviſions which we had made for our Luſts, we ſhould at ſuch or ſuch a time have diſhonoured the Goſpel, ſcandalized our Profeſſion, opened the Mouths of wicked and ungodly. Men to blaſpheme the Holy and Reverend Name of God, and contracted to our own Conſciences black and horrid Guilt, by the commiſſion of ſome infamous Crimes, of which we were guilty by conſenting to them? God hath hedg'd up the Broad-way with Thorns, that ſo he might turn us into the Narrow-way that leads to Eternal Bliſs and Happineſs.

Now the particular Methods that Divine Providence makes uſe of to prevent the Sins of Men, are many and various, and all of them wiſe and juſt.

Firſt, Sometimes God by his Providence cuts ſhort their Power, whereby they ſhould be enabled to Sin. All that Power that Wicked Men have, is either from themſelves, or their Aſſociates whom they make uſe of to accompliſh their Wickedneſs; and ſometimes Divine Providence ſtrikes them in both; it cuts off their Inſtruments for Counſel. And thus Providence over-ruling, Abſalom to reject the politick Counſel of Achitophel, prevents all that miſchief that ſo Wiſe and ſo Wicked a States-Man might afterwards have contrived, upon which he goes home and hangs himſelf; and as if his Sagacity forſook him not in his Death, by that laſt Action gave a Prophetick Omen of his Maſters attending Deſtiny.

p. 152Sometimes God cuts off their Inſtruments for execution: So God miraculouſly defeated the huge and vaſt Hoſt of the blaſpheming Rabſhekah, and by unſeen ſtrokes ſlew almoſt two hundred thouſand of them dead upon the place. Sometimes God immediately ſtrikes their Perſons, and diſables their Natural Faculties; ſo he ſmote the Men of Sodom with Blindneſs, and put out thoſe very Eyes that had kindled in them the Flames of unnatural Luſts: Thus likewiſe when Jeroboam had ſtretch'd forth his Hand to lay hold on the Prophet, God ſuddenly withers it up. Sometimes he hides their Wits from them and beſots them: So the Jews, in Job. 7.30. ſought to have apprehended Jeſus, and though he was in the very midſt of them, and there was enough of them to do it, yet God ſo aſtoniſhes them, that they only ſtand gazing on him, whilſt he paſſes through the Crowd of them and eſcapes away. And indeed it is a great Mercy of God to take away that Power from Men that he ſees they will only uſe to their own deſtruction. And though Wicked Men would think that if God ſhould now ſtrike them Dumb, or Blind, or Lame, or Impotent, that it would be a heavy Plague or Curſe inflicted upon them; yet believe it, it is far better that God ſhould ſtrike thee Dumb, than that ever thou ſhouldſt open thy Mouth, to rail at him and his People: Better thou wert ſtricken Blind, than that ever the Devil and filthy Luſts ſhould enter into thy Soul, by the Windows of thine Eyes: Better that thou wert maim'd, than that ever thou ſhouldſt have power to commit thoſe Sins which will damn, if but intended, but if executed will ſink the Soul ſeven fold deeper into damnation.

Secondly, Sometimes Providence prevents Sin, by raiſing up other oppoſite Powers againſt a Sinner. Thus God defeated the deſigns of the Scribes and Rulers who hated Chriſt, and oftentimes they would have put him to Death; but it is ſaid they feared the People, whom his p. 153Doctrine, his Miracles, and his courſe of Life had obliged to himſelf. Inſtances of this nature are many, and occurr familiarly.

Thirdly, Sometimes Providence caſts in ſome ſeaſonable diverſion, which turns Men off from the Commiſſion of thoſe ſins which they had intended. Thus the Providential paſſing by of Merchants, induced the Patriarchs to ſell their Brother Joſeph, whom before they had determined to famiſh. As skilful Phyſicians, when one part of the Body is oppreſſed with ill and peccant humours, draw them to another part leſs dangerous. So God by his Providence many times turns Men from the Commiſſion of greater ſins to a leſſer ſin. And I believe there are but few Men, who if they will but ſeriouſly examine their lives, may produce may inſtances both of the Devil's policy in fitting them with occaſions and opportunities of ſinning, and of God's Providence in cauſing ſome urgent Affairs, or ſome ſudden and unexpected Accidents to intervene, whereby they are turned off from what they purpoſed.

Fourthly, Sometimes by his Providence he takes off the Objects againſt which they intended to ſin. Thus God preſerved St. Peter from Herod's Ambitious Rage. He intended the next morning to put him to Death, but that very night, God ſends his Angel to work his eſcape, and thereby hinders the execution of that wicked purpoſe. And thus in all Ages, God many times hides his Children from the fury of wicked Men, that their Wrath againſt them, like Saul's Javelin miſſeth David, and ſtriketh only the Wall, from whence it often rebounds back into their own Faces.

Theſe now are ſome of the moſt remarkable Methods of Divine Providence in preventing the ſins of Men. And I am very prone to think that there are very few who if they will be at the pains to reflect back upon and ſtrictly examine that part of their lives that is paſt and gone, they may eaſily produce many remarkable inſtances, both of the p. 154Devil's Policy in fitting them with opportunities and occaſions of ſinning, and of God's Providences in cauſing ſome immergent affairs, or ſome other ſtrange and unexpected accidents to interpoſe, ſo that he hath either Graciouſly taken away our power, or taken away the Objects of our Luſts, or diverted us when we were in the purſuits of them. To this we owe much of the innocency, and in ſome reſpects blameleſsneſs of our lives; that we have not been a ſcandal to the Goſpel, a ſhame to the Good, and a ſcorn to the Bad: and this is the firſt way how God preſerves from ſin by his Providence.

Secondly, God preſerves from ſin by his reſtraining Grace. Now this reſtraining Grace is that which is common and vouchſafed to wicked Men as well as good. Indeed God by it deals in a ſecret way with the very heart of a ſinner, and though he doth not change the habitual, yet he changeth the preſent actual diſpoſition of it; ſo as not only by external checks laid upon Mens Luſts, but by internal perſuaſions, motives, and arguments, they are taken off the proſecution of thoſe very ſins which yet remain in them unmortified and raigning. Thus Eſau comes out againſt his Brother Jacob with a Troop of two hundred Ruffians, intending doubtleſs to take revenge upon him for his Birthright and Bleſſing; but at their firſt meeting, God by a ſecret work ſo mollifies his heart, that inſtead of falling upon him to kill him, he falls upon his neek and kiſſes him. Here God reſtrain'd Eſau from that bloody ſin of Murder, not in a way of External Providence only, but with his own hand he immediately turns about his heart, and by ſeeing ſuch a company of Cattel bleating and bellowing, timorous Women, and helpleſs Children bowing and ſupplicating to him; he turns his Revenge into Compaſſion, and with much urging, receives a Preſent from him whom he thought to have made a Prey. The ſame powerful reſtraint God laid upon the heart of Abimelech a Heathen King, Gen. p. 15520.6. where God tells him, I with-held thee from ſinning againſt me, and therefore ſuffered I thee not to touch her. Here was nothing viſible that might hinder Abimelech, but God inviſibly wrought upon his heart, and unhing'd his ſinful deſires. And from theſe two inſtances of Eſau and Abimelech, we may clearly collect, how reſtraining Grace differs both from reſtraining Providence, and from Sanctifying Grace: from Providence it differs, becauſe uſually when God Providentially reſtrains from ſin, he doth it by ſome viſible apparent means, which do not reach to work any change or alteration upon the heart, but only lays an external check upon Mens ſinful Actions. But by reſtraining Grace, God deals in a ſecret way with the very heart of a ſinner, and although he doth not change the nature of it, yet he alters the preſent inclination of it, and takes away the deſire of committing thoſe ſins which yet he doth not mortifie. And from Sanctifying Grace it differs alſo, in that God vouchſafes it to wicked Men and Reprobates, to the end that their Lives may be more plauſible, their Gifts more ſerviceable, and their Condemnation more intolerable. And indeed the efficacy of this reſtraining Grace may be ſo great that there may appear but very little difference between the Converſation of a true Chriſtian whom Special Grace Sanctifies, and the Converſation of one in a State of Nature whom common Grace only reſtains: they may both live outwardly without blame or offence, avoiding the groſs pollutions of the World, and ſhine in a Sphere above the ordinary ſort of Men, and yet the one be a Star, and the other but a Meteor. The high-way may be as dry, and as fair, in a Froſty Winter, as in a warm Summer, bur there is a great deal of difference in the cauſe of it: In Summer the Sun dries up the moiſture, in Winter the Froſt binds it in. So the ways of thoſe who have only a reſtraint laid upon them, may be as fair and clear as the ways of thoſe who are truly Sanctified, but the cauſe is vaſtly different; Grace p. 156hath dried up the filth of the one, but ownly bound in the filth of the other.

Now God doth thus by his reſtraining Grace preſerve Men from ſin, by propounding to them ſuch Conſiderations and Arguments as may be ſufficient to engage Conſcience againſt it, when yet the Will and Affections are ſtill bent towards it. Reſtraining Grace thunders the Curſe of the Law, and brandiſheth the Sword of Juſtice in the Face of a ſinner, reports nothing but Hell and Everlaſting Torments, and ſuch terrible things which may ſcare Men from their ſins, though ſtill they love them. It is indeed a great Mercy of God to keep us from ſin, even by legal terrours, and uſually theſe are a good preparation and introduction for ſaving Grace. Doubtleſs, the thoughts and fears of Hell, have with very good ſucceſs been made uſe of to keep Men from thoſe ſins that lead unto Hell. But yet if in our conflicts againſt Temptations, we can draw Arguments from no other Topicks but Hell and Eternal Death and Deſtruction: If we cannot as well quench the Fiery Darts of the Devil in the Blood of Jeſus Chriſt, as in the Lake of Fire and Brimſtone; it is much to be doubted, whether our abſtaining from ſin be from any higher principle than what is common: only for fear of puniſhment, and not for love of God or Goodneſs.

Thirdly, God hath another method of keeping Men from ſin, and that is by his Special and Sanctifying Grace. And this is proper only to the Children of God who are really Sanctified and made Gracious. Now whatever ſin God doth thus preſerve any from, he doth it by exciting the inward principle and habit of Grace to the actual uſe and exerciſe of it. There is a Two-fold Grace always neceſſary to keep the beſt Chriſtians from ſin, Habitual and Exciting, and God by the one quickens and ſtirs up the other, which elſe would lie fluggiſh and dormant.

p. 157Habitual Grace denominates the Soul a live unto God, but it is no otherwiſe alive, than a Man in a ſwoon is; it is only exciting and influential Grace that can enable it to perform the Functions and Offices of Life. In the drearyeſt Winter there is life in a Seed that lies buried under ground, but it acts not till the Sun's influence draws it forth; but then it heaves and ſhoves away the Earth that covered it, and ſpreads it ſelf into the Beauty of a Flower and Fruit. So is it here: Inherent Habitual Grace, is indeed an immortal Seed, and it is but a Seed till the influences of an approaching God awaken it, and chafe its benumbed Virtue, and then it ſtirs and thruſts away all that dung and filth of corruption under which it lay buried, and flowers into Actual Grace. Habitual and Influential Grace, muſt both concurr to produce Actual Grace: as neceſſarily, as there muſt be both the concurrence of the heat of the Sun, and the Life of the Root to the production of a Flower. Now God by exciting the Inherent and Habitual Grace, which was before in the Soul, keeps Men from ſinning two ways.

Firſt, Hereby he prevents and excludes thoſe ſins which were we not employed in the exerciſe of Grace, we ſhould certainly commit. When the Soul is conſtantly employed in Holy and Spiritual Affairs, ſin then neither hath room nor opportunity to exert it ſelf. It is kept out of the thoughts when they are employed about Holy Meditations. It is kept out from the Affections, when they are ſet upon Heavenly Objects. It is kept out from the Converſation, when both the Duties of our general and particular Callings are duly performed in their reſpective Seaſons. The Apoſtle exhorts us, Epheſ. 4.27. Not to give place unto the Devil. Truly, when God's exciting Grace quickens our inherent Grace to a continual Exerciſe: When every faculty is filled with Holy Actions, and every Seaſon with Holy Duties, the Devil then can have no place to tempt, nor corruption to ſtir. It is the beſt ſecurity God can give us from the p. 158Commiſſion of Evil, to quicken us to the performance of what is good. When we Hear, Pray, or Meditate, or attend upon the publick Ordinances, we ought to bleſs God for this his exciting Grace, whereby we have not only performed a Duty, but alſo poſſibly eſcaped ſome foul and notorious ſin, which elſe we might have committed. We who are here this day before the Lord, had we neglected, (as ſo many others do) this preſent opportunity: who of us know what horrid Temptations and fearful Sins, we might in our own Houſes have been expoſed unto, which in God's Houſe we have avoided. David when he walked idly upon the Roof of his Houſe, lies open to the ſnares of the Devil, and falls into thoſe foul ſins of Adultery and Murder: Had he then been at his Harp and his Pſalms, he might thereby have driven the Evil Spirit from him, as formerly he was wont to do for his Maſter Saul. Running Streams preſerve themſelves clear and pure, whereas ſtandding Puddles ſoon grow corrupt, and breed noiſome and venomous Creatures. So is it with the Heart, whilſt God's exciting and quickning Grace puts it upon continual Exerciſe, it is preſerved from corruption: but when it once grows fluggiſh, and doth not freely flow forth into the actings of Grace and the performance of Duties, the Spawn of all manner of ſins will breed there, and filthy Luſts crawl to and fro without diſturbance. And therefore in praying that God would deliver us from evil, we pray that he would continually vouchſafe unto us the quickning influences of his Holy Spirit, that he would always fill our Sails with that Wind that bloweth where it liſteth: Awake, O North wind, and come thou South wind, and blow upon our Garden, that the Spices thereof may flow forth: for indeed if the Spices do not, the Stench will.

Secondly, As God by his exciting Grace hinders thoſe ſins which might ariſe in the heart, ſo he ſuppreſſeth thoſe that do ariſe. There is the greateſt contrariety imaginable p. 159between Inherent Grace and indwelling ſin imaginable: When the one is vigorous, the other languiſheth; and both of theſe oppoſite principles have their ſeat in the ſame heart, and both of them are in a continual expectation of an exciting influence to call them out into Act. Indwelling corruption is uſually rouſed up by Temptations, and when it ſtirs in the Heart, and is ready to break forth into the Life; Habitual Grace is of it ſelf ſo feeble, that it cannot make any oppoſition, until a kindly influence from the Spirit of God, calls forth ſome particular Grace, that is moſt of all contrary unto it, to reſiſt and ſubdue it. This Method God uſed to keep St. Paul from ſinning: he was under a ſharp and pungent Temptation, which he calls a Thorn in the Fleſh, 2 Cor. 12.7. Satan buffets, and he prays, and God Anſwers, My Grace is ſufficient for thee; my Grace is ſufficient not thine: The Grace that is in thee, is weak and helpleſs, it is a very nothing if I withdraw my influence from it, but the quickning Grace that flows from me, this alone is ſufficient to remove the Temptation, and to prevent the ſin. Now whilſt God's exciting Grace works thus upon St. Paul's inherent Grace; this Temptation, this Thorn at his Breaſt (as they report of the Nightingale) only makes him the more wakeful and vigilant. But if God ſhould have ſuſpended his Gracious influence, this Thorn would ſadly have wounded his Conſcience, by the commiſſion of ſome foul and groſs ſin.

Now as all manner of ſin lies couched and comprehended in that body of ſin which we carry about with us. So all manner of Graces are couched alſo in that principle of Grace which God hath implanted in his own Children: And when the Devil by a Temptation calls forth a particular ſin, God alſo by his exciting influence, calls forth a particular contrary Grace to hinder the commiſſion of it. Thus when they are tempted to Pride, God calls forth Humility to prick that ſwelling and puffy bladder. So when they are tempted p. 160to Wrath and Paſſion, he ſtirs up Meekneſs to oppoſe it. When a Murmuring and Repining at God's Diſpenſations, he puts Patience upon its perfect work. And in brief, there is no one ſin whatſoever, that the Devil can by his Temptations ſtir up in the Heart; but God alſo can and often doth, ſtir up a contrary Grace to quell and maſter it. But now there are two Graces which are more eſpecially employed in this Service; and they are an awful fear, and filial Love of God: And therefore when we pray that God would deliver us from evil, we pray.

Firſt, That he would ſo affect our Hearts with that dread and reverence of his Holy Majeſty, that we may not dare to commit the leaſt ſin, knowingly and willingly againſt him. For the fear of God is a powerful preſervative, to with-hold the Soul from conſenting to Temptation, and when we are fully poſſeſſed with it, we ſhall be able to return that Anſwer to every ſollicitation of the Devil, that Joſeph did to the filthy enticements of his lewd Miſtreſs, how ſhall we do this thing and ſin againſt God? Yea, it will preſerve us not only from the more groſs and ſcandalous acts of ſin, but from the ſecret lurking wickedneſſes that lie deep in the Heart. 2 Cor. 7.1. Let us cleanſe our ſelves from all filthineſs and pollution both of Fleſh and Spirit, perfecting Holineſs in the fear of God. Indeed, where this Fear of God is deeply implanted, it will keep us from offending him in our Thoughts, as well as in our Actions. We ſhall be afraid to ſin againſt him by Hypocriſie or Unbelief, or Impenitency; as well as by Murder, or Blaſphemy, or any of thoſe flagitious Crimes, which not only the Law of God, but the Law of Nature and right Reaſon condemn.

Secondly, We pray that God would ſo affect our Hearts with a Holy and filial Love of himſelf, that may ſweetly and yet powerfully keep us from whatſoever may be an offence unto his Divine Majesty. For Love would not willingly do any thing that may offend or grieve the Object p. 161loved. There is a Holy ingenuity in this Grace, that ſtrongly engageth the Heart to love what God loves, and to hate what he hates. Now the only Object of God's hatred is ſin; and therefore where the Love of God is implanted, it will cauſe ſuch a Divine Simpathy of Affection, that thoſe who love the Lord, will hate ſin and iniquity, as the Pſalmiſt ſpeaks, Pſalm 97.10. And certainly hatred of ſin is a moſt effectual means to keep us from committing of it. And thus I have ſhewn you the methods that God uſeth in delivering us from Evil. By his reſtraining Providence. By his reſtraining Grace. And by his Sanctifying and renewing Grace.

Hence then ſee to whom you are to aſcribe your preſervation from Evil, and from thoſe horrid ſins that others fall into. Sacrifice not to your own Net, not to the freedom of your own Wills, not to any excellency in your own diſpoſition and temper, not to your Natural Averſation to what is Wicked and Impious: But give the Praiſe and Glory both of what thou art, and of what thou art not, wholly unto God. Thy Nature is as ſinful as the worſt of Mens; and that thy Life is not as ſinful and wicked as the worſt, proceeds only from the Goodneſs and Grace of God which hath made the difference: yea, a difference little leſs than Miraculous; for is it not a Miracle, that when the Fountain is as bitter in our Hearts, as in the Hearts of others, yet that the Streams ſhould not be ſo? Whence is it that ſince we have the ſame corrupt Hearts with Cain and Judas, or any of the moſt branded Wretches in the World for Sin and Wickedneſs; that yet we have not committed the like Impieties with them; but that God hath either reſtrained or Sanctified us? But Sanctifying Grace of it ſelf is not enough; for whence is it then that we have not committed the ſame ſins that thoſe have done, who yet have been Sanctified; whoſe foul ſins and ſad miſcarriages, are Recorded for our warning: Are we more Holy than they? p. 162Have we obtained a greater meaſure of Sanctification than they? No, only our Gracious God by vouchſafing us a conſtant influence of his exciting Grace, hath been pleaſed to keep us from thoſe ſins, into which he ſuffers wicked Men to fall, and not only them, but ſometimes his own dear Children alſo. Well then let not the ſtrong Man Glory in his ſtrength, but let him that Glorieth, Glory in the Lord; for he is our Strength and our Deliverer: What have we that we have not received, and if we have received it, why ſhould we boaſt as if we had not received it? It is not what we have already received, but what we are continually receiving from God that makes us to differ from the vileſt and moſt profligate ſinners in the World.

And thus much ſhall ſuffice for the way and method how God doth deliver us from evil. Now that which we pray for in this Petition, is,

Firſt, That if it ſhall pleaſe God to lead us into Temptation, yet that he would not leave us under the power of Temptation, but with every Temptation he would make a way for us to eſcape, that we may be able to bear it.

Secondly, That if at any time Temptation ſhould get the upper hand, and prevail over us to the commiſſion of ſin, yet that God would not leave us under the power of that ſin but raiſe us up again by true repentance and Godly ſorrow, that ſo at laſt we may be delivered from the great and ſoul-damning evil of obduration and impenitency.

Thirdly, That God would not only deliver us from groſs and ſelf-condemning impieties, but from every evil way and work, and preſerve us blameleſs to the Heavenly Kingdom of his Son.

Fourthly, That he would be pleaſed not only to deliver us from that which is in it ſelf evil, but from all the occaſions and all the appearances of evil, for theſe alſo are evil, if not in effect, yet in tendency.

p. 163And thus now I have finiſhed the ſixth and laſt Petition of this moſt Excellent and Divine Prayer of our Saviour: And I nothing doubt, but in the Diſcourſes I have made of it, you have ſeen it verified what at firſt I affirmed of it; that it is a comprehenſive ſummary of all that we can ask of God, whether it be for ſupplies of our Temporal or Spiritual wants, and that all other Prayers which we make are but a commentary upon this, drawing that out at length, which here is cloſely wound up in one bottom.

This Prayer of our Saviour now expounded unto you, conſiſts, as I told you in the beginning, of four parts.

Firſt, The Preface or Introduction, Our Father.

Secondly, The Requeſts or Petitions, which are ſix.

Thirdly, The Doxology or Praiſe. And then,

Fourthly, The Concluſion or Ratification of all in the Word, Amen. The two firſt I have diſpatched: I now come to the

Third, and that is the Doxology or Praiſe; for Praiſe is a neceſſary part of Prayer: This Praiſe now is here aſcribed unto God, by aſcribing unto him his Attributes, Thine is the Kingdom, and the Power, and the Glory for ever. In which words four of God's Attributes are mentioned and aſcribed unto him.

Firſt, His Sovereignty, Thine is the Kingdom.

Secondly, His Omnipotency, thine is the Power.

Thirdly, His Excellency, thine is the Glory.

Fourthly, His Eternity, all theſe are thine for ever.

The Kingdom is thine for ever. The Power is thine for ever. The Glory is thine for ever. For ſo this Particle for ever, is to be diſtributed unto each of the foregoing Attributes. Now in aſcribing unto God theſe Attributes, we may conſider, the Eminency, and the Propriety of them.

The Eminency of them in the Particle The, The Kingdom, The Power, The Glory, denoting to us the higheſt and the chiefeſt of all theſe: For his Kingdom is that which ruleth p. 164over all. His Power, that which no Created Power can controul. His Glory, ſuch as ſtains all other Excellencies, and makes all their Light and Luſtre to be only the Shadow of God.

The propriety of this Attribute in this Particle, Thine: though others may have Kingdoms, and Power, and Glory; yet theſe in their Eminency belong only unto God; they are thine, and thine only, Originally, Infinitely, and Unchangeably.

Now all theſe Attributes of God are annexed to the Petitions of this Prayer by the illative Particle For: For thine is the Kingdom, the Power, and the Glory. And this carries in it the ſtrength and force of a Reaſon, both why we pray unto God, and likewiſe why God ſhould grant us thoſe things that we pray for.

Firſt, We pray unto God: for his is the Kingdom, and the Power, and the Glory for ever, and therefore he alone is able to relieve and ſupply us.

Secondly, We plead for the obtaining of thoſe good things which we ask of him; therefore grant them unto us, For thine is the Kingdom, and the Power, and the Glory for ever. This adds ſtrong Conſolation and Aſſurance to our Faith, that we ſhall be heard in theſe requeſts that we preſent to God. For,

Firſt, His is the Kingdom, and we are his Subjects, and therefore we may depend upon him as our King for help and protection.

Secondly, His is the Power, and therefore he is able to ſupply and help us, and to do abundantly for us above what we can ask or think.

Thirdly, His is the Glory, and therefore ſince what we ask is for his Honour and Praiſe, we may firmly believe our requeſts ſhall be granted unto us. And,

Fourthly, All theſe are his for ever, and therefore we may reſt aſſured that at no time our Prayers ſhall be in vain: p. 165But as it is the ſame unchangable God who in former Ages hath done great things for, and given great things unto his Servants who have called upon him; ſo he ſtill retains the ſame Power and the ſame Compaſſion, his Ear is not heavy, nor his Arm ſhortned, nor his Bowels withered: and therefore we may with aſſurance expect that he will ſupply our wants, and grant our deſires, ſince the Treaſures of his Mercy are for ever unexhauſted. Thus every word is a forcible Reaſon, both to oblige us to Addreſs our ſelves unto God, and likewiſe to move him to beſtow upon us thoſe good things which we thus ask at his hands. And from hence by the way, we may obſerve two things.

Firſt, That in our Prayers we ought to plead with God by weighty and enforcing Reaſons.

Secondly, That the moſt forcible Reaſons in Prayer are to be taken from the Attributes of God.

Firſt, That in our Prayers we ought to plead with God by weighty and enforcing Reaſons. Thus God bids us to, Take unto our ſelves words, and to turn unto him, Hoſea 14.2. And thus if we look into Scripture, thoſe Prayers of the Saints which are there Recorded, we ſhall find them Diſputes (if I may ſo call them) as well as Requeſts, and ſo many Reaſons urged in them, as if by dint of Arguments, they would conſtrain God to yield to their deſires. So in Moſes's Prayer, Exod. 32.11. Wherefore doth thy Wrath wax hot againſt thy People, which thou haſt brought forth out of the Land of Aegypt with great Power? wherefore ſhould the Aegyptians 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 thee from thy fierce Wrath and repent of this Evil against thy People. Remember Abraham, Iſaac, and Jacob 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 p. 166ever. And ſo Joſhua pleads with God, Joſh. 7.8. O Lord, what ſhall I ſay when Iſrael turneth their backs before their Enemies! for the Canaanites and all the Inhabitants of the Land ſhall hear of it, and ſhall environ us round and cut off our Name from the Earth, and what wilt thou do unto thy great Name? And ſo Jehoſhaphat, 2 Chron. 20.6. O Lord God of our Fathers, art not thou God in Heaven, and ruleſt thou not over all the Kingdoms of the Heathens, and in thy Hand is there not Power and Might, ſo that none is able to withſtand thee? And ſo in the following verſes, he pleads with God by ſuch powerful Arguments, as if he would extort Mercy and Deliverance from him. Now although it be true that all the Arguments we can urge, and all the Reaſons that we can alledge, cannot alter the purpoſes and determinations of God, as to any Event that he hath ordained; yet there is this two-fold uſe and neceſſity of pleading them.

Firſt, Becauſe by conſidering the Reaſons we have to pray for ſuch Mercies, our deſires will be the more earneſt and fervent for the obtaining of them: It will put Spirits and Life into our Petitions, when we can repreſent to God the neceſſity of our asking, which to his Mercy will prove a ſtrong motive for his granting.

Secondly, Becauſe Reaſons in Prayer do mightily conduce to the ſtrengthning of our Faith, and gives us great encouragement to believe that we ſhall certainly obtain what we have ſo much reaſon to ask. Now Faith and Aſſurance of obtaining our Requeſt is a great Condition to the Acceptation of our Prayers: And therefore the Apoſtle commands us, to lift up Holy Hands, as without Wrath, ſo alſo without doubting, 1 Tim. 2.8. and again Jam. 1.7. Let him ask in Faith, nothing wavering; for let not that Man think that he ſhall receive any thing of the Lord. Now when we can humbly repreſent unto God, both the great neceſſity that we ſtand in of thoſe Mercies that we beg, and likewiſe the equity which ariſeth, either from his Promiſes paſt, or p. 167his Name and Attributes proclaimed, that we ſhould receive them: What abundant Strength and Confidence may this add to our Faith, and make us come to God with an humble expectation, that he would either Anſwer our Prayers or our Reaſons? And therefore if thou wouldſt be ſure to have thy Prayers anſwered, pray chiefly for ſuch things for which thou canſt produce ſuch Reaſons as cannot be anſwered. And therefore,

Secondly, The moſt forcible Reaſons and Arguments in Prayer are to be taken from the Attributes of God. Theſe muſt needs be powerful when they are himſelf: And if thou canſt but get an Attribute to take thy part when thou comeſt to the Throne of Grace, and if thou canſt but rightly uſe and fit it to thy requeſts, thou may'ſt be ſure of ſpeeding; for God will not, nay he cannot deny himſelf. In us there can be nothing found to move him, nor any where out of himſelf; and where we find (as very often we do in Scripture) that the Miſeries and Afflictions of God's People are made uſe of as a Plea for Mercy, yet this Plea it ſelf which is uſually moſt winning and moſt affecting, can no otherwiſe prevail with God than as his Pity and Compaſſions engage him to relieve thoſe that are in Miſery. And to ſpeak properly, they are not our Afflictions, but the Glory of his Power and Mercy in delivering us from them, that is a motive unto God: Only it is the art of a Praying Chriſtian aptly to repreſent himſelf as an Object, for God's Attributes to be exerciſed about. And if he can but intereſt any Name or Attribute of God in his behalf, he may be confident of the ſucceſs of his Prayer, and that he ſhall not return aſhamed. Theſe two Obſervations I gather from the illative Particle, for: For thine is the Kingdom, &c.

Concerning the Kingdom of God I ſhall ſpeak but very little now, having already treated of it in explaining the Second Petition of this moſt excellent Prayer, Thy Kingdom p. 168come. Certain it is, that God's Ʋniverſal Kingdom is here underſtood, as he is the High Creator, and Supreme Lord of all things both in Heaven and in Earth; yet not ſo as to exclude his peculiar Kingdom of the Church. And this is an excellent Argument to confirm our Faith for the obtaining of thoſe things which we pray for; becauſe the Kingdom is Gods, and he is the abſolute Sovereign over all; and therefore all things are at his diſpoſe. As for Spiritual Bleſſings which we ſeek, he hath the Power of beſtowing of them; for he is King of his Church, and beſtows the Gifts and Graces of his Spirit upon the Faithful Subjects of that his Kingdom. And as for Temporal Bleſſings that we beg, he likewiſe can readily beſtow them upon us; for he is the Univerſal Monarch of all the World, a King to whom all other Kings are ſubject, and all other Thrones are but the Footſtool of his.

And therefore, in the general, whatſoever we want, be it Protection or Proviſion, our Faith in the Sovereignty of God may encourage us to ask it with an humble boldneſs and confidence; for it is the Office of a King to give both unto his Subjects.

But let us more particularly conſider how God's Kingdom may be accommodated to all the Petitions of this Prayer of our Lord, as a ſtrong Argument and Reaſon to prevail with God for the obtaining what we requeſt in each of them.

Firſt, The Kingdom is God's, therefore he will ſee that his Name be hallowed and glorified in it. Kings are jealous of their Honour, and it is a great Offence either to ſpeak or do any thing that may redound to their diſcredit. It is fit and decent for a King to have the higheſt Name, and the greateſt repute among his Subjects. And therefore we may be ſure God will maintain this in the World; yea ſo jealous is God of having diſhonour reflected upon him, that he hath forbidden not only the profanation and trivial mention p. 169of his own Name, but the profanation of that which doth but belong unto him. Matth. 5.34, 35. Swear not by Heaven, for it is God's Throne; neither by the Earth, for it is his Foot-ſtool; neither by Jeruſalem, for it is the City of the Great King. Heaven is the Throne of his Majesty, the Theatre of his Power: Jeruſalem and the Temple the Seat of his Worſhip. And therefore as Kings and Princes, have reſpect ſhown to their preſence Chamber: So God, becauſe he is the Great King of Kings, and Lord of Lords, requires to be reverenced in all that doth appertain unto him, and he will be ſanctified in all that draw near unto him. Thoſe who will not actually hallow him by their Obedience, on them God will be hallowed paſſively by their Puniſhment. And becauſe he is a King he will maintain the Honour of his Majeſty and Royalty: And therefore we may with Faith pray, Hallowed be thy Name: For thine is the Kingdom, &c.