I would make two observations from the foregoing doctrine; the one of which seems to arise from the nature of that danger to which we are expos'd from the evil one; the other, from the eafy means of deliverance

from it.

As to the former, the nature of that danger which is from the evil one fhews, that no age or condition is perfectly exempt from it. There is a time in life when the fins of the world and the flesh lofe their power over mortals. They depend upon the disposition of the animal ftructure, and therefore are more or lefs prevailing, according to the dif ferent vigour and weakness of that. The heat and inexperience of youth, makes every worldly defire run very high; the cheat of life being not yet discover'd, every object of it then appears to advantage. But old age takes away even the very matter of these vices, and makes men virtuous by neceffity. The decays of nature sometimes do the office of Religion, in purging and cleansing our vicious habits, and by removing the taste for fenfual pleasures, do at the fame time cool our vehemence for them. The danger from these temptations therefore wears off fo much with age and experience, that there are some parts of life in which we have reasonable

afsurance

afsurance of being safe from the attacks on that fide.

But the cafe is not the fame in the temptations of the Devil, which do not depend upon the age or station of our outward man. They belong not to us, as made of body and foul, but are fo many delusions of the fpiritual part of us. The old man is not lefs expos'd to the danger of this fort than the young; and indeed is fometimes the more. The fall of the Angels, who kept not their firft eftate, evidently fhews that there are other fins of a more refin'd, but not lefs dangerous kind, than the pollutions of the world through lufts. The Scriptures obferve, that Satan is transform'd into an Angel of light; and his dangerous fuggestions are the more prevalent, because they fometimes come recommended with the pretence of Religion.

The use therefore that fhould be made of this obfervation is, that tho' we may be fafe from the power, yet we are never in any condition free from the attempts, of our adverfary. The danger from hence is as lasting as life, and it concerns us to guard our understanding, as well as our paffions. In short, the nature of these temptations is fuch, that the old as well as young, the recluse as well as the man of business, have equal reason

with humility and importunity to pray to be deliver'd from the evil one.

The other observation I would make from hence, relates to the means of deliverance from this evil one. This petition, as it informs us of our danger, fo at the fame time it teacheth us the best means of deliverance, in applying to God for help. The Scriptures are as full in promifing the protection of God, as in fhewing us the want of it. They affure us, that greater is he that is in us, than he that is in the world; and that this care and defence of the Almighty, are the never failing reward of our humble prayers. The Angel of the Lord, faith the Pfalmift, encampeth about them that fear him, and delivereth them. We are taught that the ministry of good Angels, who are fent to minifter unto them that are appointed heirs of falvation, are more prevailing for our fupport, than the attempts of the wicked are to our perverfion. He fhall Pfal. xci. give his Angels charge over thee to keep thee in all thy ways; and the effect of this help is, that thou shalt go upon the lion and the adder, the young lion and the dragon fhalt thou tread under thy feet.

But it would be tedious to enumerate all the afsurances which God hath given of his power and his gracious will to support those who trust

2

in

II.

in him. I would therefore only obferve, how fure a fanctuary there is in the Christian Religion from all the danger of this kind; every advance we make in these dispositions which the Gospel requires, fets us at fo much greater distance from the attacks of our adversary. As pride, unbelief, and defpondency are those engines whereby he robs men of the fruits and comforts of religion; fo humility, obedience, and hope, which are ever in a Chriftian, in proportion to his growth in grace, are that armour of righteousness by which he be enabled to ftand. For how fhould he be tempted to fufficiency and presumption, who is habitually perfuaded that he is fupported by the power, and redeem'd by the merits of another? How can he be tempted to pervert the Christian Faith with novel opinions, who profeffeth, as every believer doth, to walk according to the truth of the Gospel? Lastly, how fhould he be cheated out of all his comfort and chearfulness, who is affur'd of a never failing treasure in the Heavens, and hath as much certainty of that affurance, as God's veracity can give?

may

These difpofitions therefore are a perpetual defence against his danger, and the enemy hath no advantage but in his fofter hours, and the interval of his religious thoughts. He

is fometimes, to punish this his remiffness, fuffer'd to be fo exercis'd and disturb'd, but he hath this affurance, though he fall he shall not be caft down, for the Lord upholdeth him with his hand. To conclude, these temptations would be an impeachment of a good God's justice, if his fervants had neither means to escape, nor power to refift them. But it sufficiently vindicates God's providence,that he hath both encourag'd his fervants to ask for help, and hath affur'd them of fuccefs in asking. The deftruction of the Devil's works, rather by the faith, patience and perfeverance of Christians, than by an immediate and irresistible violence, may probably, in the finishing of the great drama, tend more to illuftrate God's glory, and to encrease and confirm the happiness of men.

I have now finish'd the petitionary part of this excellent Prayer, which is probably the whole of that which our Saviour taught his Difciples. The remaining Doxology, For thine is the Kingdom, the Power and the Glory, is not at prefent in St. Luke, nor probably was of old in the Gospel of St. Matthew,

c This is probable from the want of it in all the Copies of the vulgar Latin, and withal from the filence of Tertullian, Cyprian, Origen, Cyril of Jerufalem, Gregory Nyffen, &c. Who tho' they expressly comment upon the whole Prayer, yet take no notice of this. This is farther plain from the teftimony