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that this petition is prophetical, and that it hath respect to our times,

in which the temptation of Antichrist begins to work powerfully.;

for we have no foundation for such an opinion: if men were not prepossessed with a notion concerning the seven periods of the #hurch, they would not seek for such a prophecy here, and there will never be a time, in which it will not be our duty to offer up this petition in its fullest extent and emphasis.*

The Saviour commands the children of God to offer up this petition for certain reasons. For, (1) the tempters are their mortal enemies, they are many, crafty, mighty, cruel and unwearied: They cease not to assault us:" there is then no better remedy against them, than "to pray that we may not enter into temptation," Mat. xxvi. 41. "This kind goeth not forth, but by prayer and fasting," Mark ix. 29. (2) The children of God hate every sin, and " every false way," Psalm cxix. 128, and therefore every temptation also, that may easily seduce them to sin They cannot declare nor prevent this better than by praying against temptation, like David, Psalm cxix. 10. "Let me not wander from thy commandments." (3) They know what a revolting heart they have, that they are ready to halt," Psalm xxxviii. 17, and therefore they are afraid of themselves, and pray that they may be preserved from themselves: "Set a watch, O Lord, before my mouth, keep the door of my lips, incline not mine heart to any evil thing," thus the man of God prayed, Psalm cxli. 3, 4. (4) They have a great desire, and a steadfast inclination to conduct themselves in such a manner, as is pleasing to the Lord: but how shall they do this, unless the Lord preserve them? therefore they say with the same man, “I will keep thy statutes: O forsake me not utterly," Psalm cxix. 8. (5) The Lord hath also promised "that he would put his Spirit within them, and cause them to walk in his statutes, and keep his judgments, and do them;" but he will not do this, unless they call on him for it; "I the Lord have spoken it, and I will do it: yet I will be inquired of by the house of Israel for this, to do it for them, saith the Lord," Ezek. xxxvi. 27, 36, 37. (6) Moreover, they are not able to withstand their enemies, or to perform their duty: shall they not then cry to the Lord for help, and say, "Thou hast commanded me to keep thy precepts diligently: O that my ways were directed to keep thy statutes," Psalm cxix. 4, 5. “We are indeed so weak in ourselves, that we cannot stand a single moment." And therefore we are taught to betake ourselves always with our prayers to the Father.

The author intends in this passage the Cocceians

II. Shall we now, after we have uttered all our petitions, break off abruptly? No, the Saviour requires, that we should end and conclude our prayer in a suitable manner. Therefore he teacheth his favourites to say also, "For thine is the kingdom, and the power, and the glory, for ever." The kingdom of the Father denotes here not only the kingdom of nature, in which he reigns over all things, but also the kingdom of grace, in which he reigns over his children in Christ. This is explained in the second petition. But how is it possible to govern such a great kingdom alone? the Father bath also power," even an almighty power, to direct all things with one word according to his will. And hence it appears, that “the glory" is his also even that brightness and lustre, which shines forth from all his perfections and ways in his kingly and almighty direction, by which he excels all others. But his kingdom, his power and his glory will not descend finally into the dust, as the greatest govern ments and glory of earthly kings will: but all the divine excellencies will endure and be glorified more and more for ever. Hear what Paul saith of this almighty, glorious and eternal king; "Now to the King eternal, immortal, invisible, the only wise God, be honour and glory, for ever and ever," 1 Tim. i. 17. See also 1 Tim. vi. 15, 16.

The Papists, who endeavour to excite a suspicion, that the word of God hath been corrupted, and is imperfect, imagine that these words were not added to this prayer by our Saviour, but that they were imprudently foisted in by a certain Greek, because some of the Latin fathers do not mention this addition, and Luke also omits it, Luke xi. 2-4. But it is certain, that the Lord Jesus himself added these words to this prayer; for such doxolegies are usual in the conclusion of prayers in the word of God, as we may see, 1 Chron. xxix. 11, 12. 1 Tim. i 17, vi. 15, 16. Jude vs. 25. Rev. i. 4—6, and besides this the most ancient copies of the New Testament do also contain these words, not only the Greek, but also the Syriac, and Arabic; and the Greek fathers acknowledge these words. It doth not follow, because Luke hath not these words, that they did not stand anciently in Matthew, since one evangelist records in more instances certain particulars, which are omitted by the others.

As row the address of this prayer must be referred not only to the first, but to all the following petitions, so also this conclusion must be applied not only to the last, but also to all the foregoing prayers. And to what purpose is this appendix? Is it in order to foretell the last and most glorious state of the church, which we certainly ex

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pect no: for it ought not then to be referred to the foregoing pe titions, but to be used separately from them. But we conceive that it serves, (a) as a thanksgiving, which must be added to our pray "All our requests must be made known to God by prayer and supplication, with thanksgiving," Philip. iv. 6. Thus David also used these words, 1 Chron. xxix. 11, 12. The believer began his prayer with the glory of God in the first petition, and he ends it with the same, when he concludes in this manner. (b) These words serve also as motives and grounds of confidence to the children of God in their praying; for if the kingdom, the power, and the glory be his for ever, then it concerns him, and he is willing and able to grant their requests, and he will have the honour of it for ever, "when he shall come to be glorified in his saints, and to be admired in all them that believe," 2 Thess. i. 10. Thus the psalmist mentions the kingdom of God and his everlasting glory, as a motive and ground of his confidence in his prayer, Psalm v. 2, "Hearken unto the voice of my cry, my king and my God." See also Psalm xx. 9. lxxiv. 12. cxv. 1, 2.

III. It is proper that we should also seal our prayer with "Amen." This is a Hebrew word, and signifieth truth, and it serves, (a) to confirm the truth of our desire: "The prophet Jeremiah said Amen; the Lord do so," Jer. xxviii. 6. The believing supplicant declares his sincere desire and inclination that God would " give ear to his prayer, which goeth not out of feigned lips," like David, Psalm xvii. 1. (b) It tends also to confirm the confidence of believers, that their prayer is more assuredly heard of God, than they feel in their hearts, that they desire these things of him." "For "Amen" signifies that a thing is certain: "All the promises of God are in him, yea, and in him amen," saith the apostle, 2 or. i. 20. The believing supplicant hath also a foundation of confidence when he saith Amen, that his prayer will be heard: "Surely he will be gracious unto thee at the voice of thy cry: when he shall hear it, he will answer thee," saith the prophet in the name of the Lord by his Spirit, Jer. xxx. 19. When the children of God pray according to the prescript of Jesus, they pray according to his will, which he will then certainly hear. John saith, "This is the confldence, that we have in him, that if we ask any thing according to his will, he heareth us. And if we know that he heareth us, whatsoever we ask, we know that we have the petitions, that we desired of bim," 1 John v. 14, 15.

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APPLICATION.

That I may not be too prolix, I will not busy myself with confufing the Pelagians, who deny God's efficacious government of sin, and the inability of man to resist temptation; for it is evident of itself, that they err, if we must pray that we may not be led into temptation, but be delivered from the evil one. Nor will I say much at present concerning the vanity of the Papists, who imagine that they can expel the devil by their exorcisms, which is as vain as "the behaviour of the vagabond exorcists at Ephesus," Acts xix. 13-16. But I may not forbear saying something of those who conceive that the devil hath no more power at all in the world, and that he is chained up in hell like a banddog. Is this petition then to no purpose? Is all that is said in the whole bible concerning the actions of the devil nothing but vanity, and spoken only according to the foolish opinions of the people? We cannot conspire better with the devil, than by denying all his temptations and assaults; for it is the aim of Satan, and his subtility to conceal his wiles. When we deny them, do we not then assist him? "When Zebul said to Gaal, who saw the army of Abimelech coming toward him in a hostile manner, Thou sawest the shadow of the mountains, as if they were men," Judges ix. 36, did he not then manifest that he had conspired with Abimelech to destroy Gaal? Why then should we not think that those persons assist the devil, who endeavour to banish a moderate fear of his seductions out of the hearts of men? Therefore such have justly been condemned by the church. But when ye, hearers, utter this petition in praying after your manner, are ye then in earnest and sincere? Surely ye are not, (a) who know nothing of any danger, or of any tempters, but are, Jike the men of Laish, quiet and secure. Ye are not afraid of sins to which ye are enticed, and still more. to which ye will be seduced; ye think that ye can preserve yourselves; if any one should tell you what abominations there are in your hearts, and that ye will perhaps commit them one time or other, ye would wonder, and say with resentment, like Hazael, when the horrible cruelties which he should perpetrate upon Israel, were foretold to him, "Am I then a

• The author refers here to Dr. Balthazar Bekker, a minister of the refor med church at Amsterdam. See a note concerning him on the third sermon

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dog?" 2 Kings viii. 12, 13. But there cannot be a greater evidence that ye are yet really under the dominion, and are taken captive in the snare of the devil at his will; for he seeks to lull those who are under his power, quietly and placidly to sleep, that they may not awake, and escape from him. Jesus shows this, when he saith, Luke xi. 21, "when a strong man armed keepeth his palace, all his goods are in peace." (b) It is evident, that ye mean not what ye say, when ye repeat this petition, because ye lead yourselves into temptation, and are not willing to be delivered from that of the evil one; for ye pursue after vanities; is there a fair any where, or is this or that show to be seen, or doth any idle company assemble in one place or another, can ye be even torn from these things? must ye not be present, do ye not then lead yourselves into temptation, like "Dinah, who went out to see the daughters of the land, and was defiled?" Gen. xxxiv. When ye are so set upon wealth, and "will be rich, do ye not then fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition?" 1 Tim. vi. 9. How often do ye indulge in musing and meditating with delight upon the lusts of the flesh! by which ye tempt yourselves, and kindle, by vehement motions of your lusts, a burning heat of sin in your souls. Yea, ye will not be delivered from these temptations, "evil is indeed sweet in your mouths, and ye spare it, like a delicious morsel under your tongues: But thus ye are drawn away of your own lusts, and enticed; then when lust hath conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death," James i. 14, 15. (c) And ye act still more abominably, who lead not only yourselves, but others also into temptation : it is not enough for you, that ye yourselves hasten to destruction, but ye will drag others also with you. In this manner do lascivious persons act, like the harlot whom Solomon describes, Prov. vii. And thus also those luxurious feasters, who invite others to their fellowship, and provoke them to gluttony: "Come ye, say they, I will fetch wine," &c. Isaiah lvi. 12. Is there any one, who will not do as ye do, or who seeks to be delivered from the evil one by conversion, will ye not scoff at him, yea, oppose him? "He who departeth from evil, maketh himself a prey; but the Lord seeth it, and it displeaseth him," lix. 15. (d) Neither do ye pray aright, who are satisfied with barely saying this petition, and think that mumbling it over will have a great effect, as if the devil would be exceedingly frightened, and flee, when he only heard these words uttered. Miserable men! how blind are ye! is this petition then a charm, to expel the devil and every hellish spectre and is God pleased with your VOL. 11.

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