This is by no means implied in the particle as; for there is no proportion at all between the one and the other; but, on the contrary, an infinite disproportion. The injuries which others do or can do to us, are but few and small when compared with the innumerable and aggravated crimes with which we are chargeable against God.-Matt. xviii. 24, &c. The meaning, then, of the words, "As we forgive our debtors," is, that we ought to take encouragement to hope that God will forgive us our daily sins, from this confidence in ourselves, that we are enabled from the heart to forgive others their offences or trespasses.-Matt. vi. 14, 15.

The following things may be proposed as motives to persuade us to forgive others :-1. The example of Jesus Christ should influence all his followers to forgiveness.-1 Pet. ii. 23, and Luke xxiii. 34. 2. The example of the saints should influence us to this.-Gen. 1. 15–21; Exod. xv. and xvii. ; 2 Kings vi., and Acts vii. 60. 3. The danger of an implacable and unmerciful disposition should influence to this. A revengeful temper prevents those who indulge it from profiting by the means of grace; for, even in the presence of God, it will be contriving methods of vengeance congenial to itself. The very service of such is abomination in the sight of God; for they do not worship God in a state of peace with all men ; and they are destitute of that charity which is the bond of perfection. 4. To forgive is the best way to overcome an enemy. Rom. xii. 20, 21; Prov. xxv. 21, 22; 1 Sam. xxiv. 16, 17. 5. God hath inseparably connected our forgiveness of others with his forgiveness of us.- -Matt. vi. 14, 15. 6. As an unforgiving spirit bespeaks one a stranger to vital godliness; so a forgiving spirit is a very great evidence of a gracious change being wrought in the heart, although there may be some naturally of a more forgiving spirit than others. 7. There is none so like the devil as a man of revenge. Revenge is his delight; and they who delight in revenge, delight in him. 8. They who are of a bitter and revengeful disposition, must either omit this prayer altogether, or be guilty of the highest presumption.

INFERENCES.

From this subject we learn,-1. That there are none without sin; and that none can pay this debt. 2. The necessity of an interest in Jesus Christ, who is the sinner's surety, and who has paid the debt due to God's law and justice. 3. The

necessity of confessing and forsaking our sins. 4. That forgiveness is a precious blessing. 5. The necessity of avoiding sin, which is a debt that we cannot pay. 6. The danger of those whose sin is not pardoned. 7. The inconsistency of those who pray for forgiveness, but do not forgive. 8. That it is incumbent upon all to forgive others. 9. That forgiveness of others is an evidence of forgiveness to ourselves.

Of the Sixth Petition in the Lord's Prayer.

In the sixth petition, [which is, "And lead us not into temptation, but deliver us from evil,"] we pray, that God would either keep us from being tempted to sin, or support and deliver us when we are tempted.

ANALYSIS AND PROOFS.

We are here taught,—

1. That the sixth petition in the Lord's prayer is, " And lead us not into temptation, but deliver us from evil."-Matt.

vi. 13.

2. That we should pray that God, if consistent with his will, would keep us from being tempted to sin. Matt. xxvi. 41.-"Watch and pray, that ye enter not into temptation." See also 2 Chron. xxxii. 31.

3. That we should pray for support under temptation. Psal. cxix. 133.-" Let not any iniquity have dominion over me." See also 1 Cor. x. 13.

4. That we should pray for deliverance from temptation. 2 Cor. xii. 8.-" For this thing I besought the Lord thrice, that it might depart from me.' See also 1 Cor. x. 13.

EXPLANATION.

Obs. 368.-By the sixth petition in the Lord's Prayer, " And lead us not into temptation, but deliver us from evil," we are taught to pray, that God would keep us from being tempted to sin.

While the believer is in this world, he is not free from tribulation in it, although his sins are pardoned. And hence the connection of this petition with the former by the particle and, may remind him that he must always be on his guard; and that he must cleave to the Lord for ever, if he would obtain victory over temptations.

This petition necessarily presupposes, that God may for

the best ends so order things, as that his people may be assaulted and foiled, and for a season led captive by temptations.-2 Chron. xxxii. 31.

The word temptation may be taken either in a good or in a bad sense. When it is taken in a good sense, it means only a trial, which God may design to make of any one, that he may be proved; and this not so much with reference to himself as to his saints. God himself perfectly knows what is in man; but he may try his people that they themselves may know what is in them. And thus God tempted or tried Abraham.-Gen. xxii. But, strictly speaking, this is not the meaning of temptation in this place; it being most commonly taken in a bad sense; and accordingly it signifies an enticing to sin, some means being used to draw into it. In this respect God tempts no man. James i. 13, 14.-"Let not any man say, when he is tempted, I am tempted of God; for God cannot be tempted with evil, neither tempteth he any man; but every man is tempted, when he is drawn away of his own lust and enticed."

All temptations to sin spring or take their rise from three grand sources, viz. :-Satan, the world, and the flesh. These are ever ready most powerfully to draw us aside and to ensnare us.-1 Chron. xxi.; Luke xxi. 34; James i. 14. And even after we are in a renewed state, we are in danger of being drawn aside by these enemies, in consequence of remaining corruption, on which and by which they operate, through weakness and want of watchfulness. On these accounts, we are both subject to temptations, and prone to expose ourselves to them.-Gal. v. 17. And considering the nature, strength, and subtlety of these enemies, we are of ourselves unable to resist them; nay, we are naturally unwilling to do so,-unwilling to recover ourselves out of them, and to improve them as we ought.-Rom. vii. 23, &c.; 1 Chron. xxi. 1, &c.

The first source from which temptations take their rise, is Satan; hence called the tempter, by way of eminence,—Matt. iv. 3; and this, too, with the utmost propriety, on account of his strong and violent instigation and solicitation to sin,— Luke xxii. 3; Acts v. 3. Satan began to tempt so early as in Paradise, where he succeeded too well; and ever since he has been making assaults upon all ranks of men; for he goeth about as a roaring lion, seeking whom he may devour, 1 Pet. v. 8.

We may here observe, that Satan cannot force any to comply with his temptations. Were this the case, his temptations would be irresistible,-which we are assured they are not. The saints are exhorted to "resist the devil, and he will flee from them;" and they have been actually enabled by grace to do so.-James iv. 7; 2 Cor. xii. 8, 9.

But, notwithstanding this, there arises uncommon danger from his temptations. And this will be evident, when we consider his character. And, 1. He is a most malicious tempter. He desires nothing less than the everlasting ruin of mankind; and hence he is called the destroyer. 2. He is a most unwearied tempter.-1 Pet. v. 8. He is perpetually going up and down through the earth, lion-like, lurking for his prey; and contriving numberless base stratagems by which he may ensnare the sons of men. 3. He is a most powerful tempter. This is evident from the names by which he is known; such as, a strong man, the god of this world, the prince of the power of the air, the prince of this world, and the great red dragon. 4. He is a most cunning and subtile tempter. There are various expressions in Scripture which prove this; such as the fiery darts of the wicked one, the wiles of the devil,-Eph. vi.; the devices of Satan,-2 Cor. ii. 11; and the depths of Satan,-Rev. ii. 24.

The cunning of Satan discovers itself in the following respects-1. In the choice of those seasons of temptation which are peculiarly fitted for his purpose. This is evident from the case of our first parents, and also from that of Christ.Gen. iii.; Matt. iv. 2. In choosing the fittest instruments for conducting his temptations. Thus he made use of Job's wife in tempting him, of Peter in tempting Jesus, and of Judas in betraying him. He also makes use of bad men, of great men, and of men of talents, to carry on his temptations. 3. In choosing, not only the fittest instruments for carrying on his temptations, but also the fittest persons as objects of temptation. Thus he easily works upon persons given to melancholy, or idleness, or pride,-2 Sam. xxiv. 2, and the history of Haman in the book of Esther. The ignorant, also, and those who believe not, become an easy prey to him. 4. In tempting men by those things which are in themselves lawful, but which become a snare to them.-Psal. lxix. 22. 5. In leaving the objects of his temptations for a season, having been unsuccessful at first,-Luke iv. 13, and xi. 24. 6. In the way in which he represents Christianity,—namely,

in the most unfavourable light. In order that men may be kept from embracing it, and that those who have embraced it may give it up, he represents it as the most melancholy thing in the world. 7. In exciting men to broach false doctrines, and doctrines which are agreeable to the flesh; and in exciting others to embrace them instead of the truth.— Jude 4, and 2 Pet. ii. 1. 8. In presenting himself as a friend, when he would carry on his malicious designs. Thus he appeared as a friend to Eve and to Christ.-Gen. iii. 4, 5; Matt. iv. 2, 3. 9. In tempting men to delay repentance; and to believe, that, although they sin, they can break off their sins by repentance. This is a depth of Satan, and one of his most dangerous wiles. This is a temptation in which men readily acquiesce, and to which he has not much to do to persuade them. The devil goes upon the principle, that it is easy to repent, and that the sinner can repent if he will and when he will. But although the sinner can forsake God, yet he cannot return unto him of himself; for repentance is the gift of God. 10. In endeavouring to destroy faith. He aims chiefly at this grace of the Spirit in believers, because it is by faith that the believer stands, and overcomes, and resists him; and although he cannot wholly destroy it, yet he may greatly shake and weaken it. 11. In throwing obstacles in the way of the saints, when they would be found in the way of commanded duty.-1 Thess. ii. 18, where we are informed, that the Apostle Paul, having purposed to visit the Thessalonians, was prevented from executing his intention by Satan, who carved out work for him by exciting divisions in other places. He likewise tempts people to neglect self-examination, meditation on the Word of God, and prayer; and various other duties. 12. In withdrawing the minds of men from attention to the procedure of God in providence ; and from attending to his providences towards themselves in particular. And, 13. It may be added, that the cunning of Satan appears in tempting men to fight duels, and to lay violent hands upon themselves. These are some of the wiles, devices, depths, and fiery darts of the wicked one; and hence we see the necessity of this petition, "Lead us not into temptation."

But it may be here asked, Is Satan to be blamed for all these temptations? Is it not possible to ascribe to him more than we ought? And do not many temptations arise from the heart of man himself, which ought not to be laid to