may think fit to place us, we will not use our best endeavours to stand, as well as pray that we may not fall; such prayers can never be likely to avail for our protection. But fervent devotion, hearty resolution, and prudent care, united and continued, will do any thing. By whatever difficulties we are surrounded, and how little possibility soever we may see of getting through them; still "commit thy way unto the Lord, put thy trust "in him, and he shall bring it to pass."

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In the second part of this petition, "But deliver us from evil;" the word evil may signify, either sin and its consequences; or the great tempter to sin, the evil or wicked one; for by that name the devil is often called in the New Testament. The number indeed of wicked spirits is probably very great; but notwithstanding this, being united, under one head, in one design of obstructing our salvation, they are all comprehended under one name. And since, in our present state of trial, we have not only, as experience shows, "flesh and blood to wrestle against," our own bad dispositions, and the solicitations of a bad world to resist; but also, as the word of God informs us, "Principalities and powers, and "spiritual wickedness in high places," an army of invisible enemies, employing to overcome us, and not less formidably because imperceptibly, all the stratagems, that heaven allows them to use; this, as it increases our danger, may well quicken our prayers for safety and deliverance.

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That there should be evil angels, as well as evil men, of the greatest abilities and accomplishments, is, if rightly considered, no great wonder; and that both should entice us to sin, it is no reasonable discouragement; for let us apply but to God, and

(8) Psalm xxxvii 5.

(9) Mat. xiii. 19, 38. 1 John ii. 13, 14. v. 18.
(1) Eph. i. 11, 12.

we shall not be left to the power of either. What the power of wicked spirits is, we are not told in Scripture; and it is no part of religion, in the least, to believe idle stories about them. Of this we are sure, that they have no power, but what God permits; and he will never permit them to do what shall prove, in the end, any hurt to those who serve and fear him. More especially we are sure, that they cannot in the least, either force us into sinning, or hinder us from repenting. Invite or dissuade us they may, by suggesting false notions of the pleasure, or profit, or harmlessness of sin; by representing God as too good to be angry, or too severe to be reconciled; by describing to our imaginations, repentance to be so easy at any time, that it is needless now; or so difficult now, that it is too late and impossible; by putting it into our thoughts that we are so good, we may be confident and careless; or so wicked, we must absolutely despair. It concerns us therefore greatly, "not to be ignorant of their devices."2 But, provided we keep on our guard; earnestly apply to God; and are true to ourselves; neither their temptations, nor those of the whole world, shall prevail against us. For then only, as St. James gives us to understand, "is every man tempted dangerously, when he is drawn away "of his own lust, and enticed." 3 The enemy within therefore, is the most formidable one; and against this it is chiefly that we are to "watch "and pray, that we enter not into temptation:" remembering always, that how willing soever the spirit may be, yet the flesh is weak."4

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And now let us observe, in the last place, under this head, that as we are to pray against being led into temptation ourselves, we should be very careful never to lead others into it; but do

(2) 2 Cor. ii. 11. (3) James i, 14. (4) Matth. xxvi. 41.

every thing that we can, to keep them out of it, and deliver them from it; and that as begging God's help that we may stand, must be grounded on a strong sense of our proneness to fall; we should show great compassion towards them, who, through the same proneness, have fallen: "Bre"thren, if a man be overtaken in a fault, ye, "which are spiritual, restore such a one in the "spirit of meekness; considering thyself, lest "thou also be tempted." 5

Thus we have gone through the six petitions, which compose the second part of the Lord's Prayer; and show it to be worthy of its Author, by distinctly comprehending, in so little room, whatever is necessary for the honour of God, and our own good, both temporal and spiritual. What remains further is, to speak briefly of the third part, which concludes the whole, by ascribing to our heavenly Father, the praise "due unto his "name:"6 acknowledging here most expressly, what indeed hath been throughout implied, that his "is the kingdom," the rightful authority and supreme dominion over all; his "the power," by which every thing just and good is brought to pass. His therefore "the glory" of whatever we his creatures do, or enjoy, or hope for; of whatever this universe, and the whole scheme of things which it comprehends, hath had, or now hath, or ever shall have in it, awful or gracious, and worthy of the admiration of men and angels. And as all dignity and might and honour are his: so they are his "for ever and ever:" originally, independently, and unchangeably. "From ever

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lasting to everlasting he is God:"7"the same "yesterday, to-day, and for ever." 8

These words then are, at once, an act of ho

(5) Gal. vi. 1.

(6) Ps. xxix. 2.

(8) Heb. xiii. 8.

(7) Ps. xc. 2.

image to his greatness; and thanksgiving to his goodness; both which ought ever to have a place in our prayers; and the conclusion is a very proper place. For the infinite perfections of God our Maker, which we thus celebrate, are the best 12 reasons possible for every petition that we have offered to him; and therefore our blessed Lord introduces them as the reason. "For thine is the "kingdom, and the power, and the glory." Besides, ending with these acknowledgments, will leave them fresh and strong upon our minds; especially as we finish all with the solemn asseveration, "Amen," which is a word used in Scripture, only upon serious and important occasions, to confirm the truth and sincerity of what is promised, wished, or affirmed. It relates therefore equally to the whole of the prayer; and is in effect declaring, that we do heartily believe what ever we have said, and heartily desire whatever we have asked.

This expression therefore may remind us, that our prayers should always be composed, both in such a language, and such words in that language, as all, that are to use or join in them, are well acquainted with. For, else, as St. Paul argues, "How shall he, that occupieth the room of the "unlearned, say Amen; seeing he understand"eth not what thou sayest ?" 9

And it should likewise remind us very strongly of another thing, if possible, yet more important, that we should never say to God, what we cannot say with the utmost truth of heart. Now with what truth, or what face, can any person, that lives in any sin, repeat the prayer which our Lord hath taught us, and say "Amen" to it; when every sentence in it, if well considered, is inconsistent with a bad life? Let us therefore consider both it and ourselves very carefully, that we may offer up (9) 1 Cor. xiv. 16.

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our devotions always in an acceptable manner. For the sacrifice of the wicked is an abomina"tion to the Lord; but the prayer of the upright " is his delight."9

LECTURE XXXIV.

The Nature and Number of the Sacraments.

THE far greatest part of the duties which we owe to God, flow, as it were of themselves, from his nature and attributes, and the several relations to him, in which we stand, whether made known to us by reason or Scripture. Such are those, which have been hitherto explained to you; the Ten Commandments; and prayer for the grace which our fallen condition requires, in order to keep them. But there are still some other important precepts peculiar to Christianity, and deriving their whole obligation from our Saviour's institution of them; concerning which it is highly requisite that our Catechism should instruct us, before it concludes. And these are the two Sacraments.

The word "Sacrament," by virtue of its original in the Latin tongue, signifies any sacred or holy thing or action; and among the Heathens was particularly adapted to denote, sometimes a pledge, deposited in a sacred place; sometimes an oath, the most sacred of obligations; and especially that oath of fidelity, which the soldiery took to their general. In Scripture it is not used at all. By the early writers of the western Church it was used to express almost any thing relating to our holy religion; at least any thing that was

(9) Prov. xv. 8.

(1) Eden. Elem. Jur. Civ. p. 238. Gronov. in Plaut. Rud. 5. 3. 21