Thomas Watson · 36 of 36

The Sixth Petition in the Lord's Prayer · Part 8

(3) The sins of the godly have this aggravation in them, that they sin against clearer illumination than the wicked. ‘They are of those that rebel against the light.’ Job 24: 13. Light is there taken figuratively for knowledge. It cannot be denied, but the wicked sin knowingly; but the godly have a light beyond them, such a divine, penetrating light as no hypocrite can attain to. They have better eyes to see sin than others; and for them to meddle with sin and embrace this dunghill, must needs provoke God, and make the fury rise up in his face. O therefore, you that are the people of God, flee from sin; your sins are more enhanced, and have worse aggravations in them, than the sins of the unregenerate.

(4) The sins of the godly are worse than the unregenerate; for, when they sin, it is against great experiences. They have felt the bitterness of sin in the pangs of the new birth, and afterwards God has spoken peace, and they have had an experimental taste how sweet the Lord is; and yet, after these experiences, that they should touch the forbidden fruit, and venture upon a presumptuous sin, enhances and aggravates their guilt, and is like putting a weight more in the scale to make their sin weigh heavier. The wicked have never tasted the sweetness of a heavenly life; they have never known what it is to have any smiles from God; they have never tasted anything sweeter than corn and wine; therefore no wonder if they sin: but for a child of God who has had such love-tokens from heaven, and signal experiences from God, for him to gratify a lust, how horrid is this! It was an aggravation of Solomon’s sin, that his heart was turned from the Lord, who had appeared to him twice. 1 Kings 11: 9.

(5) The sins of the godly are greater than others, because they sin against their sonship. When wicked men sin, they sin against the command; but when the godly sin, they sin against a privilege; they abuse their sonship. The godly are adopted into the family of heaven, they have a new name. Is it a light thing, said David, to be son-in-law to a king? So, to be called the sons of God, to be heirs of the promises, is no small honour. For such to run into an open offence, is sinning against their adoption. They hereby make themselves vile, as if a king’s son should be tumbling in the mire, or lie among swine.

(6) The sins of the godly are worse than others, because they are committed against more vows and engagements. They have given up their names to God; they have bound themselves solemnly to God by oath. ‘I have sworn that I will keep thy righteous judgements.’ Psa 119: 106. In the supper of the Lord, they have renewed this sacred vow; and, after this, to run into presumptuous sin, is a breach of vow, a kind of perjury, which dyes the sin of a crimson colour.

(7) The sins of the godly are worse than others, because they bring a greater reproach upon religion. For the wicked to sin, must be expected from them, as swine will wallow in the mire; but when sheep do so, when the godly sin, it redounds to the dishonour of the gospel. ‘By this deed thou hast given great occasion to the enemies of the Lord to blaspheme.’ 2 Samuel 12: 14. Every one’s eye is upon a stain in scarlet; for the godly to sin, is like a spot in scarlet, it is more taken notice of, and reflects greater dishonour upon the ways of God. When the sun is eclipsed, every one stands and looks upon it; so, when a child of light is eclipsed by scandalous sin, all stand and gaze at it. How does the gospel suffer by the miscarriages of the godly! Their blood can never wash off the stain they bring upon religion.

(8) The sins of the godly are worse, because they encourage and harden wicked men in sin. If the wicked see the godly loose and uncircumspect in their lives, they think they may do so too. The wicked make the godly their pattern, not in imitating their virtues, but their vices; and is it not fearful to be the means to damn others? These are the aggravations of the sins of the godly. You, therefore, above all others, beware of presumptuous sin. Your sins wound conscience, weaken grace, and do more highly provoke God than the sins of others, and God will be sure to punish you. Whoever escapes, you shall not. ‘You only have I known of all the families of the earth: therefore I will punish you for all your iniquities.’ Amos 3: 2. If God does not damn you, he may send you to hell in this life; he may cause such agonies and tremblings of heart, that you will be a terror to yourselves. You may draw nigh to despair, and be ready to look upon yourselves as castaways. When David had stained himself with adultery and murder, he complained of his broken bones. Psa 51: 8. This metaphor sets forth the grief and agony of his soul; he lay in sore desertion three quarters of a year, and it is thought he never recovered his full joy to his dying day. O. therefore, you who belong to God and are enrolled in his family, take heed of blemishing your profession with scandalous sin; you will pay dear for it. Think of the broken bones. Though God does not blot you out of his book, yet he may cast you out of his presence. Psa 51: 2: He may keep you in long desertion. You may feel such lashes in your conscience, that you may roar out and think yourselves half in hell.

[2] We also pray in a special sense, ‘Deliver us from evil.’ We pray to be delivered from evil under a threefold notion. 1. From the evil of our heart, which is called an evil heart. Heb 3: 12. 2. From the evil of Satan, who is called the ‘wicked one.’ Matt 13: 19. 3. From the evil of the world, which is called en ‘evil world.’ Gal 1: 4.

(1) In the petition, ‘Deliver us from evil,’ we pray to be delivered from the evil of our heart, that it may not entice us to sin. The heart is the poisoned fountain, from whence all actual sins flow. ‘Out of the heart proceed evil thoughts, fornications, murders.’ Mark 7: 21. The cause of all evil lies in a man’s own breast, all sin begins at the heart. Lust is first conceived in the heart, and then it is midwifed into the world. Whence comes rash anger? The heart sets the tongue on fire. The heart is a shop or workhouse, where all sin is contrived and hammered out. How needful, therefore, is this prayer, deliver us from the evil of our hearts! The heart is the greatest seducer, therefore the apostle James says, ‘Every man is drawn away of his own lust, and enticed.’ James 1: 14. The devil could not hurt us, if our own hearts did not give consent. All that he can do is to lay the bait, but it is our fault to swallow it.

O let us pray to be delivered from the lusts and deceits of our own heart. ‘Deliver us from evil.’ Luther feared his heart more than the pope or cardinal; and it was Augustine’s prayer, Libera me, Domine, a meipso; Lord, deliver me from myself. It was good advice one gave to his friend, Caveas teipsum [Beware of yourself]. Beware of the bosom traitor, the flesh. The heart of a man is the Trojan horse, out of which comes a whole army of lusts.

(2) In this petition, ‘Deliver us from evil,’ we pray to be delivered from the evil of Satan. He is ‘the wicked one.’ Matt 13: 19.

In what respect is Satan the wicked one?

He was the first inventor of evil. He plotted the first treason. John 8: 44.

His inclination is only to evil. Eph 6: 12.

His constant practice is doing evil. 1 Pet 5: 8.

He has some hand in all the evils and mischief that fall out in the world.

He hinders from good. ‘He showed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him.’ Zech 3: 1.

He provokes to evil. He put it into Ananias’ heart to lie. ‘Why has Satan filled thine heart to lie to the Holy Ghost?’ Acts 5: 3. The devil blows the fire of lust and strife. When men are proud, the old serpent has poisoned them, and makes them swell. Thus he is the evil one and well may we pray, ‘Lord, deliver us from the evil one.’ The word Satan in the Hebrew signifies an opponent or adversary.

He is a restless adversary, he never sleeps. Spirits need no sleep. He is a peripatetic. He ‘walketh about.’ 1 Pet 5: 8. And how does he walk? Not as a pilgrim, but as a spy. He narrowly observes where he may plant his pieces of battery, and make his assaults with most advantage against us. Satan is a subtle engineer; there is no place that can secure us from his assaults and inroads. While we are praying, hearing, and meditating, we are of his company, though uncertain how we came by it.

Satan is a mighty adversary, he is armed with power. He is called the ’strong man.’ Luke 11: 21. He takes men captive at his pleasure. ‘Who are taken captive by him at his will,’ who are taken alive by him. 2 Tim 2: 26. It alludes to a bird that is taken alive in the snare. The devil’s work is to angle for men’s souls; he lays suitable baits; he allures the ambitious man with honour, the covetous man with riches; he hooks his bait with silver; he allures the lustful man with beauty, he tempts men to Delilah’s lap to keep them from Abraham’s bosom. The devil glories in the damnation of souls. How needful then is this prayer, ‘Deliver us from evil!’ Lord, keep us from the evil one. Though Satan may solicit us to sin, suffer us not to give consent; though he may assault the castle of our hearts, yet let us not deliver up the keys of the castle to our mortal enemy.

(3) In this petition, ‘Deliver us from evil,’ we pray to be delivered from the evil of the world. It is called an evil world, not but that the world, as God made it, is good, but through our corruption it becomes evil, and we had need pray, deliver us from an evil world. Gal 1: 4.

In what sense is it an evil world?

(1) It is a defiling world. It is like living in an infectious air, it requires a high degree of grace to keep ourselves ‘unspotted from the world.’ James 1: 27. It is as hard to live in the world and not be defiled, as to go much in the sun and not be tanned.

The opinions of the world are defiling; as that a little religion will serve the turn; that like leaf gold, it must be spread but thin; that morality runs parallel with grace; that to be zealous is to be righteous over much; that it is better to keep the skin whole than the conscience pure; that the flesh is rather to be gratified than mortified. These opinions of the world are defiling.

The examples of the world are defiling. Examples have great force to draw us to evil. Princeps imperio magnus exemplo major [A prince great in power is greater by his example]. Princes are looking-glasses by which we dress ourselves; if they do evil, we are apt to imitate them. Great men are copies we set before us, and usually we write most like the copy when it is blotted. There is great proneness in us to follow the examples of the world; therefore God has put in a caveat against it. ‘Thou shalt not follow a multitude to do evil.’ Exod 23: 2. How easily are we hurried to sin, when we have the tide of natural corruption and the wind of example to carry us! Lot was the world’s wonder; the complexion of his soul kept pure in Sodom’s infectious air. The river of Peru, in America, after running into the main sea, keeps fresh, and does not mingle with the salt waters; to which Lot might be compared, whose piety kept fresh in Sodom’s salt water. Bad examples are catching. ‘They were mingled among the heathen, and learned their works.’ Psa 106: 35. Had we not need then pray, Lord, deliver us from this evil world? Living in the world is like travelling in a dirty road.

(2) It is an evil world, as it is an ensnaring world. The world is full of snares. Company is a snare, recreation is a snare, oaths are snares, riches are golden snares. Opes irritamenfa malorum [Riches are incitements to sin]. The apostle speaks of the lust of the flesh, and the lust of the eyes and the pride of life.’ 1 John 2: 16. The lust of the flesh is beauty, the lust of the eye is money, the pride of life is honour; these are the natural man’s trinity. In mundo splendor opum, gloriae majestas, voluptatum illecebrae ab amore Dei nos abstrabunt [In the world, the splendour of wealth, the greatness of high reputation and the allurements of pleasure draw us away from the love of God]. The world is a flattering enemy; whom it kisses it betrays; it is a silken halter. The pleasures of the world, like opium, cast men into the sleep of security. Lysimachus sold his crown for a draught of water; so, many part with heaven for the world. The king of Armenia was sent prisoner to queen Cleopatra in golden fetters. Too many are enslaved with the world’s golden fetters. The world bewitched Demas. 2 Tim 4: 10. One of Christ’s own apostles was caught with a silver bait. It is hard to drink the wine of prosperity and not be giddy. The world, through our innate corruption, is evil, as it is a snare. ‘They that will be rich fall into temptation and a snare.’ 1 Tim 6: 9. If an angel were to live here, there were no danger of the world’s ensnaring him, because he has no principle within to receive the temptation; but we have a corrupt principle that suits the temptation, and that makes us always in danger.

(3) It is an evil world as it is a discouraging world. It casts scorn and reproach upon those who live virtuously. What, will you be holier than others, wiser than your ancestors? The world deals with the professors of religion, as Sanballat did with the Jews when they were building. ‘He mocked the Jews, and said, What do these feeble Jews? Will they fortify themselves? Will they revive the stones out of the heaps of the rubbish which are burned?’ Neh 4: 1. So the wicked world casts out squibs of reproach at the godly. What, will ye build for heaven? What needs all this cost? What profit is it to serve the Almighty? Thus the world would pluck off our chariot wheels when we are driving towards heaven. These are called cruel mockings. Heb 11: 36. It requires a great measure of sanctity to withstand the discouragements of the world, to dance among serpents, to laugh at reproaches, and bind them as a crown about our head.

(4) It is an evil world as it is a deadening world. It dulls and deadens the affections to heavenly objects. It cools holy motions, like a damp in a silver mine, which puts out the light. Earthly things choke the seed of the word. A man entangled in the world is so taken up with secular concerns that he can no more mind the things above than the earth can ascend, or the elephant fly in the air. And even such as have grace in them, when their affections are belimed with the earth, they find themselves much indisposed to meditation and prayer; it is like swimming with a stone about the neck.

(5) It is an evil world as it is a maligning world. It hates the people of God. ‘Because ye are not of the world, therefore the world hateth you.’ John 15: 19. Hatred, as Aristotle says, is against the whole kind. Haman’s hatred was against the seed of the whole Jews. When you can find a serpent without a sting, or a leopard without spots, then you may expect to find a wicked world without hatred. The mark that is shot at is piety. ‘They are mine adversaries, because I follow the thing that good is.’ Psa 38: 20. The world pretends to hate the godly for something else, but the ground of the quarrel is holiness. The world’s hatred is implacable; anger may be reconciled, hatred cannot. You may as well reconcile heaven and hell, as the two seeds. If the world hated Christ, no wonder it hates us. ‘The world hated me before it hated you.’ John 15: 18. Why should any hate Christ? This blessed Dove had no gall, this Rose of Sharon sent forth the sweetest perfume; but it shows the world’s baseness, that it is a Christ-hating and a saint-hating world. Had we not need to pray, deliver us from this evil world?

(6) It is an evil world, as it is a deceitful world.

There is deceit in dealing. ‘He is a merchant, the balances of deceit are in his hand.’ Hos 12: 7. The Hebrew word rimmah signifies both to deceive and oppress. He who dares use deceit will not spare to oppress.

There is a deceit in friendship. ‘But a faithful man who can find?’ Prov 20: 6. Trita frequensque via est per amici fallere nomen. Some use too much courtship in friendship; they are like trumpets which make a great noise, but within they are hollow. Some can flatter and hate, commend and censure. Mel in ore, fel in corde [Honey on the tongue, gall in the heart]. Dissembled love is worse than hatred.

There is deceit in riches. ‘The deceitfulness of riches.’ Matt 13: 22. The world makes us believe it will satisfy our desires, and it does but increase them; it makes us believe it will stay with us, and it takes wings. Prov 23: 5.

(7) It is an evil world, as it is a disquieting world. It is full of trouble. John 16: 33. The world is like a beehive; when, having tasted a little honey, we have been stung with a thousand bees. Basil was of opinion that before the fall the rose grew without prickles; but now every sweet flower of our life has its thorns. There are many things which cause disquiet-loss of friends, law-suits, crosses in estate. Relations are not without their troubles; some are troubled that they have no children, others that they have children: the world is a vexing vanity. If a man be poor, he is despised by the rich; if he be rich, he is envied by the poor. If we do not find an ensnaring world, we shall find it an afflicting world; it has more in it to wean us than tempt us. The world is a sea, where we are tossed upon the surging waves of sorrow, and often in danger of shipwreck. It is a wilderness, full of fiery serpents. What storms of persecution are raised against the righteous! 2 Tim 3: 12. The wicked are briers, where Christ’s sheep lose some of their golden fleece. Mic 7: 4. Then had we not need pray, Lord, deliver us from being hurt by this evil world? Why should we be forbidden to love the world? Though we are commanded to love our enemies, yet this is an enemy we must not love. ‘Love not the world.’ 1 John 2: 15.

[3] Let it be observed, however, that abstaining from, or forbearing the external acts of sin, is not sufficient to entitle us to salvation. When we pray, ‘Deliver us from evil,’ more is implied in it, as that we make progress in holiness. Being divorced from sin is not enough, unless we are espoused to virtue; therefore in Scripture these two are joined. ‘Depart from evil, and do good.’ Psa 34: 14; Rom 12: 9. ‘Cease to do evil, learn to do well.’ Isa 1: 16, 17. ‘Let us cleanse ourselves from all filthiness of the flesh and spirit perfecting holiness.’ 2 Cor 7: 1. Leaving sin is not enough, unless we embrace righteousness. Virtutis est magis honesta agere quam non turpia [The mark of righteousness is rather to do good than not to do evil]. As it is in the body, it is not enough that the disease be stopped, but it must grow in health; so in the soul, it is not enough that acts of sin be forborne, which is stopping a disease, but it must be healthy, and grow in holiness.

Use 1. Those are reproved who labour only to suppress the outward acts of sin, but do not press on to holiness; they cease from doing evil but do not learn to do well. Their religion lies only in negatives; they glory in this, that they are given to no vice, none can charge them with any foul miscarriages. ‘God, I thank thee that I am not as other men are; extortioners, unjust, adulterers.’ Luke 18: 11. This is not enough, you must advance a step further in solid piety. It is not enough that a field be not sown with tares or hemlock, but it must be sown with good seed. Consider two things:

(1) If that you are not guilty of gross sins be the best certificate you have to show, God makes no account of you. Though a piece of brass be not so bad as clay, yet not being so good as silver, it will not pass for current coin; so, though you are not grossly profane, yet not being of the right metal, wanting the stamp of holiness, you will never pass current in heaven.

(2) A man may abstain from evil, yet he may go to hell for not doing good. ‘Every tree which bringeth not forth good fruit, is hewn down, and cast into the fire.’ Matt 3: 10. Why were the foolish virgins shut out? They had done no hurt, they had not broken their lamps: yea, but their fault was, there was no goodness in them, they had no oil in their lamps. O therefore, let us not content ourselves in being free from gross acts of sin, but let us launch forth further in holiness; let us cleanse ourselves from all pollution, perfecting holiness.

[4] ‘Deliver us from evil,’ may be from temporal evil. We pray that God will either prevent temporal evils or deliver us out of them.

(1) We pray that God will prevent temporal evils; that he will be our screen, to stand between us and danger. ‘Save me from them that persecute me.’ Psa 7: 1. We may lawfully pray against the plots of the wicked, that they may prove abortive, that, though they have a design upon us, they may not have their desire upon us. ‘Keep me from the snares which they have laid for me.’ Psa 141: 9.

(2) We pray that God will deliver us out of temporal evils; that he will remove his judgements from us, whether famine, sword, or pestilence. ‘Remove thy stroke away from me.’ Psa 39: 10. Yet may we pray to be delivered from temporal evils, only so far as God sees it good for us. We may pray to be delivered from the evil of sin absolutely, but we must pray to be delivered from temporal evils conditionally, so far as God sees fit for us, and may stand with his glory.

Use 2. In all the troubles that lie upon us, let us look up to God for ease and succour. ‘Should not a people seek unto their God?’ Isa 8: 19. The Papists, then, are to blame who knock at the wrong door. When they are in any trouble, they pray to the saints to deliver them. When they are in danger of shipwreck, they pray to St Nicholas; when they are in the fit of a fever, they pray to St Petronilla! when they are in travail, they pray to St Margaret. How unlawful it is to invocate saints in prayer I will prove from one Scripture: ‘How then shall they call on him in whom they have not believed?’ Rom 10: 14. We may pray to none but such as we believe in; but we ought not to believe in any saint, therefore we may not pray to him. The Papists have, in their Lady’s Psalter, directed their prayers for deliverance to the Virgin Mary; Deliver me, O Lady. Benedicta Domina, in manibus tuis reposita est nostra salus; O thou blessed Lady, in thy hands our salvation is laid up. But ‘Abraham be ignorant of us.’ Isa 63: 16. The saints and virgin Mary are ignorant of us.

To pray to saints is idolatry advanced to blasphemy. Our Saviour has taught us in all our distresses to pray to God for a cure. ‘Deliver us from evil.’ He only knows what our troubles are, and can give us help from trouble; he only that laid the burden on can take it off. David went to God: ‘O bring thou me out of my distresses.’ Psa 25: 17. God with a word can heal. ‘He sent his word, and healed them.’ Psa 107: 20. He delivered the three children out of the fiery furnace, Joseph out of prison, Daniel out of the lions’ den; which proves him to be God, because none can deliver as he does. ‘There is no other God that can deliver after this sort.’ Dan 3: 29. Let us, then, in all our straits and exigencies, look to God, and say, ‘Deliver us from evil.’ End