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thing that would either be acceptable to God, or profitable to themfelves. And St. Paul fays, that we are not able of our felves fo much as to think a good Thought, but all our Sufficiency is of God, 2 Cor. 3. 5. And therefore we have daily need to beg his Grace and Affiftance, fince it is He that worketh in us, both to will and to do of his good pleafure, Phil. 2. 13. And,

3. We are taught to Pray that he would give this Grace of bis, not only to us, but to all People. That the Knowledge of the Lord may cover the Earth, as the Waters cover the Sea; that he would haften the Calling of the Jews, and bring in the Ful ness of the Gentiles that his ways may be known upon Earth, and his faving Health to all Na

tions.

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(2.) In the Body of the Prayer, we defire feveral things, as will better appear by confidering each particular Petition.

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In the First Petition, we Pray that (by the Affiftance of his Grace) we may Worship him as we ought to do, and that his Holy Name may be Sanctified by us, and by all Men upon whom it is called. Now the Worship

God is a part of Natural Religion which we all owe to God as our Creator, but the manner of this Wor fhip is chiefly to be learn'd by Revelation, fince God himself knows beft what Worship is most acceptable to him. But alas! many are fo far from enquiring how to Worship God in an acceptable manner, that they feldom or never think of it, but live as it were without God in the World.

In the Second Petition, we Pray that we may ferve him as we ought to do. That is, as becomes the Faithful Subjects of his Kingdom, fubmitting to, and walking in his moft Holy Laws. And this we are oblig'd to upon the account of his Sovereignty over us. And therefore we are not to chufe our own Offices and Em

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ployments, or what Poft we will ferve him in, but only to take care that we ferve him well in what Station or Condition foever he is pleas'd to place us. Whereas, if we look abroad into the World, 'tis plain by the Relutancy of most People against the Difpofals of Divine Providence, that they are ready to fay in their Hearts, He fhall not reign over them.

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In the Third Petition, we Pray that we may obey him as we ought to do. That is, that we may do his Will as readily, fincerely, and conftantly here on Earth, as it is done by the Bleffed Saints and Angels in Heaven. And this we are oblig'd to as we are his Creatures, and have our Being from him, and all our Dependance on him, and therefore ought to be entirely at his Command. And one would think it fhould be our Wisdom, as well as Intereft, to chufe rather to comply with his Will in doing what we fhould, than in Juffering what we would not.

In the Fourth Petition, we Pray, that as our Neceffities are renew'd every Day, fo that he would be pleas'd to fend us daily all things that be needful both for our Souls and Bodies. And this he is a much better Judge of, than we can poffibly be our felves. We may eafily know what we have not, but we cannot fo eafily know what we want; fince there are many things we may neither have, nor indeed do really want them, but may ferve God in our Generation very well and comfortably without 'em. And fo we read of Socrates, that coming into a Market, tho' he faw a great many things, no doubt, which he had not, yet he only made this Reflection on it, [Quàm multis rebus non indigeo!] How many things are here which I have no need of! And on the other fide, there are many things we may really want, when we think we do not, and therefore never defire them; which is the Cafe of many, with respect to Spiritual Mercies. And therefore we are taught to Pray for what is needful [both] for our Souls and Bo

dies, that is, what is truly for the Good and Interest of both together. For that which is grateful to the one, may be prejudicial to the other; and it would be foo lifh to defire (as many do) to indulge and pamper their Bodies at the Expence and Hazard of their precious Souls.

In the Fifth Petition, we Pray that he will be Merciful unto us, and forgive us our Sins, as we are ready to forgive thofe that Trefpafs against us. And this implies a due Senfe of our Sins, and a deep Humiliation for them, and a fincere and hearty Repentance of them. Otherwife, as we cannot exped, fo we fhall be uncapable of Forgiveness, or however infenfible of the Mercy of it. For who can relish the Sweetness of a Pardon, who thinks not that he has offended? Or who can ex pect a Pardon, that is not resolv'd never to offend again? And as little reafon have we to expect that God fhould forgive us, if we refufe to forgive others; fince we have Sinned infinitely more againft him, than any one can have done againft us: And we are exprefly told, that if we do not forgive others, neither will our Father in Heaven forgive us, Mark 11. 26.

In the Laft Petition, we Pray that he would fave and defend us from all Dangers Ghoftly and Bodily: Prefer ving us from the Evil of Sin by his Grace, and delivering us from the Evil of Suffering by his Mercy. And more particularly, that he would deliver us from all the Temptations of the Devil, that grand Enemy of our Souls, that fo we may be freed from the Wrath of God, and escape Everlafting Death and Damnation. And therefore we ought to be apprehenfive of Spiritual Dangers as well as Corporal, and much more, fince the one is of infinitely greater Confequence than the other.

(3.) In the Conclufion of this Prayer, we are taught to express our Truft and Confidence in God, that he will do this of his great Mercy and Goodness, being Infinite

in both, as he is in Glory, Power, and Dominion. His Kingdom is over all, his Power is Infinite, and his Glory is above the Heavens, and will be fo from Everlafting to Everlasting. And 'ris alfo the hearty defire of our Souls that it fhould be fo, and therefore we fay, Amen. So be it.

And thus much for the Third Part of this Catechism, concerning the Lord's Prayer.

A

A PRACTICAL

EXPOSITION

OF THE

CATECHISM

OF THE

Church of England.

PART IV.

Of the SACRAMENT S.

LECTURE XXVIII.

Queft. How many Sacraments hath Chrift Dwained in his Church ?

Anfw. Two only, as generally neceɗary to Salvation; that is to lay, Baptism, and the Suppet of the Lozd.

Q4

Anfw..

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