For he is the propitiation for our fins, 1 Joh. ii. 2° And in him we have redemption through his Blood, even the forgiveness of fins, Col. i. 14. And the

Qualification neceffary to make us capable of Forgiveness through Christ, is Faith and fincere Obedience. For God is juft, and the juftifier of him which believeth in Jefus, Rom. iii. 26. And unless we turn from our Sins unto God, and walk in the Light, the Blood of Jefus Chrift his Son will not cleanse us from our Sins, 1 Joh. i. 7.

THE Special Condition of Forgiveness here required is, to forgive thofe that have trefpaffed against

us.

There is none but God that can properly forgive Sins: It is his Prerogative to remit the Fault, and the eternal Punishment of Sin. But we forgive our Brethren, when we bear no Malicé against them, nor feek to revenge our felves upon them for the Injuries which they have done us: And this Charity is fo neceffary, that without it we cannot expect Pardon from God. Indeed our pardoning of our Brethren is no meritorious Caufe for God to pardon us. For the doing of one Duty cannot deferve Pardon for the Violation of another. But our forgiving others is the Condition neceffary to qualifie us for Forgiveness. For if ye (faith our Saviour) forgive men their trefpaffes, your heavenly Father will allo forgive you. But if ye forgive not men their trespasses, neither will your Father forgive your trefpaffes, Matth. vi. 14, 15.

VI. THE fixth Petition is, And lead us not into temptation, but deliver us from evil. Temptation fignifies to try and follicite any way, either unto a good or evil End. There are two forts of Temptation; the one of Trial, the other of Seduction,

A Tem

A Temptation of Trial is any innocent Means, whereby the Truth and Sincerity of our Graces is tried and proved. And thus God is faid to tempt Abraham, when he commanded him to offer up his Son for a Burnt-offering, that his Faith and Obedience might be fully proved, Gen. xxii. 1,

12.

A Temptation of Seduction is an active Sollicitation unto Sin. This Temptation doth not any. way proceed from God: For God is no way the Author of Sin. And therefore let no man fay, 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 luft, and enticed, Jam. i. 13,

14.

To lead into Temptation, signifies to occafion our being fo involved in Temptation, that we cannot withstand it, nor avoid the Evil of it. And God may be faid to lead into Temptation, either by fending Affliction on us for Trial of our Virtues, or by permitting Satan to tempt us unto Sin. And when Temptations are taken for Trials of our Faith, Patience, and other Virtues, we must not pray abfolutely to be freed from them, because they may work for our Good. But we may and ought to pray unto God, that he would not fuffer us to be tempted above our Strength, nor leave us to be drawn into Sin by Temptation,

Deliverance from evil, fignifies to be kept fafe, or refcued from the Hurt and Mifchief of Temptation. When we are under Temptation,we may, with Submiffion to God's Will, defire to be freed from it; and we ought to pray for Grace to refift and overcome it. And if we fue unto God

God for Help, and depend on him, he will fuccour us in Temptations, and enable us to endure them, and deliver us from the Evil of them. For Ged is faithful, who will not fuffer us to be tempted above that we are able; but will, with the temptation alfo, make a way to escape, that we may be able to bear it, I Cor. x. 13.

THE Conclufion of the Lord's Prayer is contained in thefe Words; For thine is the kingdom, the power, and the glory, for ever, Amen. There are four Grounds of Hope he laid down, which may affure us, that God is able and willing to give us whatever Bleffings we ask according to his Will.

First, THE Kingdom is God's, and he hath fupream Authority to difpofe all things at his Pleasure, which may encourage us to fue unto him, and to depend upon him for all Bleffings which we need. For a gracious and merciful King is kind to his Subjects, and eafie to be intreated. And if God reigneth as Lord and King over all, then we may be confident that he will be gracious unto us his Subjects, and deny us nothing that he fees good for us.

Secondly, THE Power is God's, and he is able to do whatsoever he please. As God hath a juft Sovereignty and Authority over all: So he is allfufficient and infinite in Power, able to protec us against all Dangers, and to fupply all our Wants. And because he is able, as well as willing, to do for us more abundantly than we ask or think, we need not doubt but he will grant all our pious Requests.

Thirdly, THE Glory belongs to God, and the granting the Requests of his Servants redounds to his Honour. Though we are vile, and do not

de

deferve his Bléffings; yet for his Glory's fake hé will beftow them. And therefore if we pray for any thing which conduceth to his Glory, we may be well affured, that in due time he will grant it.

Fourthly, THE Kingdom, Power, and Glory of God are eternal; and he is the fame Yefterday, to Day, and for ever. For with him is no Variablenefs, neither Shadow of Turning And therefore we have good ground to hope that he is ever like ablé and willing to anfwer our pious Requests in Kind or Compenfation. As he was merciful to his former Saints; So he will be gracious alfo unto us, if we fue unto him with humble and penitent Hearts. For the fame Lord over all is rich unto all that call upon him, Rom. x. 12.

THE Particle, Amen, is the Seal of the Prayer, and fhews our Defire and Affurance to obtain thofe Bleffings, which we ask in Prayer. For what things we defire when we pray, we must believe that we shall receive them, and then we shall have them, Matth, xi. 24.

CHAP.

T

CHA P. XXXII.

Of the SACRAMENTS.

HE third Ordinary Means, whereby the Benefits of Redemption are communicated to us, are the Sacraments. For the Sacraments, by Vertue of God's Ordinance, are not only Signs of Grace, but Means to convey it.

A Sacrament is a vifible Sign and Seal of the Covenant of Grace, ordained of God to fignifie, exhibit, and affure us of the Graces and Benefits which Chrift hath purchased.

THERE are two things neceffary to make a Sacrament: I. The Divine Inftitution of it. II. A vifible Sign, which hath a Promife of Grace annexed

to it.

THE firft Thing neceffary to make a Sacrament is, the Divine Inftitution of it. A true Sacrament is a substantial Part of God's Worship. And none but God himself hath Authority to prefcribe his Worship. But all Rites devifed by Men as Parts of God's Worfhip, are fo many Abominations. For in vain we worship God, if we teach for doctrines the commandments of men, Matth. xv. 9. And a true Sacrament alfo is a