count that afflictions and persecutions are called temptations, Jam. i. 2. because there the man is beset with such things as are apt to work on his corruptions, and so to lead him into sin, through fear or hope.

(2.) By permitting Satan or his instruments, to tempt them to sin. God has them in a chain, but sometimes, for holy wise ends, the Lord lets them loose, 2 Sam. xxiv. 1. compared with 1 Chron. xxi. 1. They need no positive order;

the Schechinah, the visible fign of the divine prefence, called the glory of Jehovah, or of God, Ezek. x. 4. 19. there reprefented to be upon the che rubims; in respect of which God is faid to dwell between the cherubims, or, as the Holy Ghost phraseth it, to fit the cherubims, Pfal. lxxx. 2-1fts: fo that the removal of the cherubims was the removal of the Schechinah: that the fiery fword was an attendant on the Schechinah: that they both were within the garden, while man ftood in bis integrity: but that man having fallen, could no more enjoy the Schechinah there: nevertheless, being reconciled to God through the blood of the new covenant, and fet away out of paradife; it was removed too, and the fiery fword after it: and that then the Schechinah inhabited, without the garden, on the east, next to the place where the man now was; and the fiery fword between the Schechinah and the garden, according to the order of the text; that fo man might have accefs to the former, but no access any more to the latter. Accordingly, Mofes fpeaks of them, not as of things newly appearing, but in the fame manner of expreffion, as of the man, and of the tree of life It is reasonable to think, that the Schechinah was in paradife before the fall; man being there in a state of communion with God, and the tabernacle of God being faid to be with men in the heavenly paradife, Rev. xxi. 3: and that the fiery fword, attended it there; fince man was then in a state of probation, not beyond the hazard of the sword of justice, being capable to fin, and fall under the curfe. And the removing of the Schechinah from out of the garden, where man finned, unto another place, upon that occafion, is very agreeable to the method of the divine difpenfation in fuch cafes. Now, the Schechinah being thus removed out of paradife, together with its attendant the fiery fword; man was effectually kept from returning into it, by the lively majefty of the one, and the terror of the other: for fhould he have attempted a return, he behoved to have turned his back on the Schechinah, and fet his face to the fiery fword; they being posted in manner above observed. Moreover, by this means, Adam, and the church in his time, were provided of a gofpel-paradife, a place of the world, where was the divine prefence, called the face of Jehovah, from which Cain was afterwards banished, chap. iv. 16. And thus was our Lord Jefus Chrift, the true Schechinah Col. ii. 9. turned out of the vineyard, Matth. xxi. 39. and made to inhabit in the duft of death, by his burial: whereby all believers in him, are for ever after freed from the law as a covenant of works, Rom. vii. 4. By the connection of events narrated in the text, all this feems to have been done at that time of the day wherein Chrift was buried.

if God do not restrain them, they will fall on with all their

might.

2. How it consists with God's holiness to lead men into temptation. This will appear from the consideration of three things.

(1.) God gave man a power to stand against temptation, if he would, Eccl. vii. 29. God made man upright. Thus the stock was put in man's hand, and he is bound still to stand out against it.

(2.) God is debtor to none, either to keep them out of such circumstances, as the heart may not take occasion of sin from thence, or to restrain Satan, or his instruments, from tempting them. Nay, it is just with him so to do, since men often cast themselves unnecessarily upon temptation, and will not be kept back from sin.

(3.) God can bring good out of it, for his own glory, the sinner's profit, or both. Thus Hezekiah and Peter were checked for their pride and vanity, and humbled.

THIRDLY, What is the import of this part of the petition?

1. That we are in danger to be tempted to sin. Temptations are ready for us in this evil world; the devil, the world, and the flesh, are ready to attack us, and break in upon us, if the hedge whereby they are held off were but removed, 1 Pet. v. 8. We walk amidst armed enemies, amongst lion's dens, amidst sparks of fire; were they but let loose, they would set on vigorously.

2. That no temptation can befal us without an over-ruling providence. Though the lion roar, he is in a chain, and cannot set on us, but as he is permitted of God, Job. i. 8,—10. He who rules the sea, when the waters thereof do roar, has an over-ruling hand over devils, men and the corrup tions of our hearts, that no flood can break out, but where the sluice is opened, he withdrawing the restraint.

3. That when the Lord leads us into temptation, we will be sure of an attack. There is no hope in the mercy of our enemies, no hope that they will let an occasion of fighting us slip. He that goes about seeking his prey, will not pass by it, when it is laid in his way. We are ready to let advantages against sin and Satan slip, but they will let none slip, which they have against us.

4. That God may justly lead us into temptation, and leave

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

6

5. That we are not able of ourselves to stand against temptation, but if once we be engaged, we are fair to be foiled, Rom. vii. 23, 24. And so much the more unable are we, that presumption and self-confidence is our ordinary plague in this case. So that there is much need of fear, and trembling when entering into temptation, lest we come foul off. 6. Lastly, That it is the duty of all, and the disposition of the people of God, to desire they may be kept from engaging with temptations, as with an enemy too strong them, Matth. xxvi. 42. Watch and pray that ye enter not into temptation.' It is their souls desire that God would restrain Satan, 2 Cor. xii. 8; subdue their lusts, Psal. exix. 133; and over-rule all in this evil world, as they may be kept from the evil of it, John xvii. 15.

for

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

Inf. 1. Trials and persecutions, though God may bring good out of them, are not to be desired, but the averting of them prayed for. For they are sharp temptations to sin, wherein though God is much honoured by some, he is much dishonoured by many, Matth. 13. 21. forecited, compared with Luke viii. 13. 6 They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.' And they that desire them are much of the temper of those disciples who would have prayed down fire from heaven, when they knew not what spirit they were of. The desire of them is downright contradictory to this petition; for the language of it is, Lord, lead us into temptation.

2. To run into temptation, cannot be from God's Spirit, but from Satan, and a corrupt, blind, and presumptuous heart. For it is a running into that which we should beg of God that he would not lead us into. If a man be called of God into a place where he is beset with temptations, he may look for grace to be kept up against them, because he is in God's way, and where he has his call to be, Psal, xci. 11.

For he shall give his angels charge over thee, to keep thee in all thy ways.' See 1 Kings xviii. 3. Obadiah was the governor of the house of Ahab, an idolatrous prince. But it is observed of him, that he feared the Lord greatly,' even in such a corrupt court. But where a man steps in among temptations without a call from God, he cannot expect such grace to be vouchsafed him. This rashness, selfconfidence, and curiosity has cost dear to many.

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

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

1. What is meant by evil.

2. What by deliverance from it.

3. What is the import of this part of the petition. First, What is meant by evil? By evil is meant,

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

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

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

1. To be brought out of it, by way of recovery when fallen into it, Psal. li. 12. Temptation may get the child of God down, his foot may be fast in the snare, and he needs an omnipotent hand to rid him out of Satan's net.

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

Thirdly, What is the import of this part of the petition? We may take it up in these three things.

1. There is no escaping of temptation, in greater or lesser measure, while we are in this world. Though we should watch ever so narrowly, so as not to cast ourselves into temp. tation; though by no special providence we be led into temp tation, yet the heart within is so full of corruption, the world without is so full of snares, and Satan goes so constantly a bout, that we are in danger every where, and no where safe.

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

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

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

(2.) A deliverance under temptation, Psal. li. 8. Sometimes they are trod under foot by their lusts and passions; they are lying in the mire, and cannot get out. But they look again towards the Lord, as Jonah out of the whale's belly, that he would afford them his helping hand, and so sanctify their lot to them, as all may work for their good. 3 R

VOL. III.