ing against Temptations we confess the weaknefs of nature; fo may we, from fincerely doing it, promise our felves the effectual and fufficient affiftance of grace: let us with comfort obferve, that he, who taught us this Prayer, wants neither power, nor inclination, to bless us with the fuccefs of it. For we have not an high-prieft which cannot be Heb. iv. touched with the feeling of our infirmities; but was in all points tempted, as we are, yet without fin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.

15.

SERMON

218

SERMON VIII.

ད་ན

MATT. VI. 13.

But deliver us from Evil.

HIS petition being joyn'd by the particle but,to the foregoing against Temptations, hath been generally taken for no more than an illuftration of it; as if the fenfe of both had been, "fo prevent us from falling into Temptations, "that we may be deliver'd from the danger of "falling into Evil, or fin. This interpretation probably might be the reason why this last article was, as Origen and St. Austin observe, wanting in the antient copies of St. Luke. However

a

· Τὸ δὲ ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ ξ' πονης παραί των λυκο σεσιOrigen. de Oratione. Evangelista Lucas in oratione

However all the Antients, who have commented upon this Prayer, have fo interpreted this last article of it, as to give it a distinct fense from the foregoing; and as in the one against Temptations they exprefs'd the matter of their fins, so in this against Evil the cause and promoter of them.

I fhall therefore endeavour to thew what is here meant by Evil.

Secondly, The neceffity of praying to be deliver'd from fuch Evil.

First, What is here meant by Evil.

Our modern interpreters have generally understood by Evil those calamities which befal men, either in their temporal or fpiritual condition. They apply the word as being general to natural or moral Evil, and therefore mean by it either the external harms which they fuffer, or the fins which they commit. But moft certainly this is not a true fenfe of the

dominicâ petitiones non feptem fed quinque complexus eft--at verò quod ille (Matthæus) in ultimo pofuit, iste non pcfuit. D. Aug. ad Laur. The words are likewife wanting in the vulgar Latin. Origen gives this reafon for the variation; that our Saviour, Speaking in St. Matthew to the multitude exprefs'd himself fuitably to their capacities; but in St. Luke he taught his difciples, who had a better understanding, to pray, and therefore had no occafion to express himself so much at large.

word:

word for tho' we can never either improperly or unfeasonably pray for deliverance from fuch Evil, yet that request is fufficiently fet forth in the foregoing Petition against Temptations. We in that express our fears of Evil in general; in this, those from the great adverfary of man, and the promoter of thefe Temptations, the Devil. The Greek word (T8 wongs) fignifies not the harm which we fear, but the author of it; and therefore it fhould not be render'd, deliver us from evil, but deliver us from that evil one; meaning by that the tempter, who, as

The ambiguity of both the English and Latin word in this place hath made the fenfe dubious. But the Greek & wong is very clear, being always in St. Matthew apply'd to perfons: tho' it is to be confefs'd, that the word is us'd promifcuously in fome others of the facred writers. However, worneys fignifies the tempter only, Matt. xiii. 19. 1 John ii. 13. ch. iii. 2. ch. v. 18. And as the word is in these places tranflated the wicked or evil one, fo fhould it have been in this. There is the fame mistake committed, 1 John v. 19. ¿ xócμo xã I is Twovnew, the world lieth in wickedness; where it should be tranflated in that wicked one; meaning within the compass of his dangerous power. Thus likewife Ephef. vi. 16. тà Béan * πονηρά πεπυρωμβρία fould be more properly tranfated, the fiery darts of that wicked one. The word & worngs therefore fignifies truly and properly the Devil, and was fo interpreted by the Fathers. Vide Orig. Tert. Cypr. Greg. Nyffen. de Orat. Chryfoftom in locum.

St.

St. Chryfoftom upon the place observes, is so call'd by way of eminency, for his transcendent rebellion against Heaven and malice to mankind.

We therefore here pray for deliverance from those fnares, which our great and dangerous adverfary is ever laying for us. Those evil Angels that kept not their first estate endeavour vainly to recover it, by bringing the whole Creation into the fame dreadful state of corruption and mifery. They are therefore made the occafions of fin, and all the evils of mortality, according to that of the wife man, By envy of the Devil fin entred into the world, and death by fin. But the New Testament is very exprefs and clear in this point; That we wrestle not against flesh Ephef. vi. and blood, but against principalities and 12. powers, against the rulers of the darkneß of this world, against Spiritual wickedneß in high places. This our adverfary from his power and influence is call'd the God of this Eph. ii. 2. world, the Prince of this world, and the Prince of the power of the air, the Spirit that now worketh in the children of difobedience.

It is farther obfervable, that the Gospel makes the abridging of this power of the tempter one of the effects of Christianity.

Now,

12.