Satan's charge? This is evident. But to distinguish between those temptations which come from Satan, and those which come from the heart of man, is not an easy matter. It may, however, be remarked, 1. That those temptations which spring up suddenly in the heart (and hence called fiery darts), may be considered as the production of Satan; whereas those which arise in the heart of man, are not of such sudden growth, as they require time for deliberation, that the thing in view may not miscarry. 2. That the motions which arise in the heart of man, are found not to alarm so much as those which come from Satan. 3. That the motions which arise in the heart, are cherished and fostered; whereas those that come from Satan are abhorred. And hence his temptations are called fiery darts.

Another source of temptation, is the things of the world; and these comprehend both its good things and its evil things. 1. The good things of the world which give rise to temptations, are those things which are deemed good by men; such as riches, honours, pleasures, preferments, &c. But it is only when these things are abused, by being trusted to or rested in, or when they are perverted to base purposes, that they become a snare and destruction to the soul.-1 Tim. vi. 9; 2 Tim. iv. 10; Matt. xiii. 22. 2. The evil things of the world which give rise to temptations, are all the outward troubles and afflictions which befall us, and to which we are exposed ; such as poverty, persecution, reproach, sickness, &c. And these prove temptations, either when they are despised, or when we faint under the rod.-Heb. xii. 5.

A third source from which temptations take their rise, is the flesh, by which we are to understand our corrupt and depraved nature. And upon reflection, this will be found to be the most dangerous enemy with which we have to do, being within. And it is the spring of temptation, inasmuch as it entices to sin, and is the inlet to temptations from Satan and from the world.-James i. 14.

In whatever way we are to understand the expression, "Lead us not into temptation," it is evident, that God cannot be the author of sin. If temptation be taken in a good sense for trial, as in the case of Abraham, he may be said to "lead us into temptation," or to try us; and against such trials we dare not pray absolutely. But if temptation be taken in a bad sense, then God cannot be said to tempt any man; but every man is tempted when he is drawn away of his own

lust and enticed.-James i. 14. God, however, may be said to lead into temptation, when, in the course of his providence, men are placed in certain circumstances, from which their hearts may take occasion to sin; and such circumstances are so various that they cannot be named. He may also be said to lead into temptation, when he permits his people to fall into sin, or when he permits Satan and his agents to tempt them to the commission of sin.-Compare 2 Sam. xxiv. 1, with 1 Chron. xxi. 1. But although the procedure of God be such in his providence; yet his holiness remains untainted, and his character pure in every respect; for it is easy for him to bring glory to his name, and good to his people, out of such temptations. Thus were checked the pride of king Hezekiah (Isa. xxxix.), and the self-confidence of the Apostle Peter. Here, however, we may remark, that in Scripture language, the word lead is equivalent to leave or abandon; and thus the petition might be rendered, "Leave or abandon us not to temptation." The original word sometimes denotes no more than to permit or not to hinder. This form of expression is frequently used in Scripture. Thus in Mark v. 12, the expression send us, means no more than suffer us to go. The word has the same meaning in the following passages.— Gen. xxiv. 54, 56, 59; and 2 Thess. ii. 11.

Obs. 369.—By the sixth petition in the Lord's Prayer, “ And lead us not into temptation, but deliver us from evil," we are taught to pray, that God would support and deliver us when we are tempted.

By evil in this petition, "Deliver us from evil,” we may understand, 1. The evil of sin; which is doubtless the greatest evil that can be named or conceived; seeing it is the cause of every other evil in which we can be involved in this world or the next; for, were there no sin, there would be no evil in any thing whatever. 2. The evil of temptation ;" which is every thing that is calculated to draw into sin; and from which we may pray that we may be kept, or supported and delivered when we are tempted.

But we may here mention some of the particular evils, from which we may pray that we may be delivered. We may lawfully pray to God for deliverance,-1. From temporal evils, so far as it is for the glory of God, and our own best interests both here and hereafter. 2. From the evil of our own heart; which is called "an evil heart of unbelief,"-Heb. iii. 12, and

which is the origin of all the sin that is in the world; for, were there not an evil heart within, the devil and the world from without would make no impression so as to destroy. 3. From the evil of Satan, who is called the evil one (Matt. xiii. 19), and whose constant employment is, to go to and fro through the earth, seeking whom he may devour. And,

4. From the evil of the world, which is called an evil world.— Gal. i. 4.

The petition, "Deliver us from evil," does not imply, that the saints shall wholly escape the evils to which they are exposed in the present state of existence; for, although they may, in the providence of God, be exempted from dangerous evils, so as that occasions of sin may not be presented to them; yet they cannot flee from themselves-from that corruption which is within them, and which is inseparable from them in this world. There is, however, no inconsistency between the impossibility of a total exemption from evil, and their desire of deliverance; for this is exactly consonant to their circumstances in providence. But although this prayer does not import a total deliverance from evil, while in this life; yet it certainly amounts to something with which the saints are well pleased, and by which they are encouraged to hope, that to their utmost wishes this petition shall soon be granted. Its true import, then, is clearly expressed in the explanation here given of the text, viz., "That God would keep us from being tempted to sin, or support and deliver us when we are tempted." By this mode of expression, the saints leave themselves wholly in the hand of their God, that he may do with them what seemeth good in his sight, from a real conviction that all things shall work together for their good both here and hereafter.-Rom viii. 28.

The great end which we should have in view in offering up this petition, is, that our sanctification and salvation may be perfected; that Satan may be overcome; and that we may be fully freed from sin, and temptation, and every evil whatever. And there must be a firm persuasion, that God can deliver us from all evil, and that he alone can do it; for without faith, neither this nor any other petition can be offered up with acceptance.-Heb. xi. 6.

INFERENCES.

From this subject we learn,-1. That this is a world of danger to which we are always exposed. 2. That God may

try us for his own glory and for our good. 3. The duty and necessity of self-knowledge. 4. The necessity of faith to overcome the devil, the world, and the flesh. 5. The necessity of watchfulness and prayer. 6. That God may justly lead us or allow us to enter into temptation, for sinning against him. 7. That temptation is eventually for good to the saints.-Rom. viii. 28. 8. That of ourselves we are utterly unable to withstand temptation; and, consequently, the absolute necessity of dependence upon the Spirit of God.

Of the Conclusion of the Lord's Prayer.

The conclusion of the Lord's Prayer, [which is, "For thine is the kingdom, and the power, and the glory, for ever, amen,"] 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.

ANALYSIS AND PROOFS.

We are here taught,—

1. That the conclusion of the Lord's Prayer is, " For thine is the kingdom, and the power, and the glory, for ever. Amen."-Matt. vi. 13.

2. That we should take our encouragement in prayer from God only. Dan. ix. 18.—“ We do not present our supplications before thee for our righteousness, but for thy great mercies."

3. That in our prayers we should join thanksgiving and praise. 1 Chron. xxix. 10.-" David blessed the Lord before all the congregation; and David said, Blessed be thou, Lord God of Israel, our Father, for ever and ever." See also Phil. iv. 6.

4. That in our prayers we should ascribe the kingdom or universal dominion to God. 1 Chron. xxix. 11.-" All that is in the heaven and the earth is thine; thine is the kingdom, O Lord; and thou art exalted as head above all."

5. That in our prayers we should ascribe all power and glory unto God. 1 Chron. xxix. 11.-" Thine, O Lord, is the

greatness, and the power, and the glory, and the victory, and the majesty."

6. That in prayer we should earnestly desire that God would hear us. Dan. ix. 19.-"O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not for thine own sake, O my God."

7. That we should pray with a hope and an humble assurance that God will hear us. Heb. x. 22.-"Let us draw near with a true heart, in full assurance of faith."

8. That our prayers should be concluded with an "Amen." Psal. cvi. 48.—"Let all the people say, Amen.”

EXPLANATION.

Obs. 370.-By the conclusion of the Lord's Prayer, "For thine is the kingdom, and the power, and the glory, for ever," we are taught, that we should take our encouragement in prayer from God alone.

The conclusion of the Lord's Prayer teaches us to enforce our petitions with arguments.-Rom. xv. 30. And this idea arises from the connection of the conclusion with the petitions by the particle for; which shows, that what follows may be used as arguments in prayer to God. It is the same as if it had been said, "Give us this day our daily breadfor thine is the kingdom: Forgive us our debts, for thine is the power and the glory," &c. There are many examples in Scripture of the saints enforcing their prayers by arguments, see Exod. xxxii. 11-13,-where Moses urges his request with peculiar arguments; Dan. ix. 4-19,-where Daniel urges his requests with arguments no less strong, although of a different nature; 2 Chron. xiv. 11,-how Asa urges his petition; Matt. xv. 22,-how the Syrophenician woman multiplied her arguments, that she might succeed, if at all possible; for it appears that she was determined to be heard; Job xxiii. 4, -where Job says, that he would fill his mouth with arguments. And many other examples of this kind are to be found in Scripture. The very nature of prayer shows, that if we obtain its true spirit, we must urge, and plead, and enforce our petitions with suitable arguments; seeing that prayer is a transacting with God about matters of eternal importance, in which all are most intimately concerned. A cold and lifeless form of expression, and an indifferent mode of uttering our requests, have no influence with God; for he delights not in mere lip service, but in earnestness, and fer