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Q. 5. When is Knowledge competent and influential?

A. When we truly understand by the Teachings of the Father, the Sin and Misery of the Fall, the Nature and Necessity of Christ, and under these Convictions come to him: in the Way of Faith, John vi. 45. -Every Man therefore ibat bath beard, and bash learned of the Father, cometh unto me. And subject our selyes to him in fincere Obedience, Matth. xi. 28, 29. Come unto me, all ge that labour and are beavy laden, and I will give you reft. Take my Yoke upon you, and learn of me: for I am meek and lowly in Heart, and ye shall find reft unto your

Souls. R. 6. What are we to examine our selves about besides Knowledge?

A. We are obliged to examine our felves about our Faith, whether we have it in any saving Degree, 2 Cor. xiii. 5. Examine your

selves, whether ye be in Faith: prove your selves, &c. For without Faith ye cannot please God, Heb. xi. 6. But without Faith it is impossible to please God, &c. Nor enjoy Spiritual Communion with Chrift, Eph. iii. 17. That Chrift may dwell in your Hearts by Faith, that ye being rooted and grounded in Love.

Q. 7. What other Grace must be examined and fought tor?

A. We muft examine our Love to Christ and all that are his, because no Gifts fignify any Thing without Love, i Cor. xiii. 2. And though I have the Gift of Prophefy, and understand all Mysteries, and all Knowledge, and though I have all Faith, so that I could remove Mountains, and have no Chan rity, I am nothing

Q. 8. What else muft worthy Receivers examine them... felves about?

A. The Sincerity of their Hearts evidenced by their Obedience, without which they cannot worthily approach the Table, i Cor, v. 8. Therefore let us keep the Feast, not with old Leaven, neither with sbe Leaven of Malice and Wickednefs; but with the unleavened Bread of Sincerity and Truth.

Q. 9. But if upon Examination we are in Doubts about: our Faith and Sincerity, must we forbear?.


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A. If our Doubts arise from Weakness, and not the total Want of Grace, such Doubts should not hinder us, Rom. xiv. 1. Him that is weak in the Faith receive you, &c.

Q. 10. What is the Danger of coming to the Lord's Table without these Graces ?

A. The Danger is exceeding great to Soul and Body. (1.) To the Soul, 1 Cor. xi. 29. For be that eateth and drinketh unworthily, eateth and drinketh Damnation to himself, &c. And to the Body, 1 Cor. xi. 30. For this Caufe many are weak and sickly among you, and many sleep:

Q. 11. What are the Duties of worthy Receivers at the Lord's Table?

A. Their Duties at the Table are to discern Christ by the Eye of Faith, under those Signs of his Body and Blood, 1 Cor. xi. 29. For he that eateth and drinketh unworthily, eateth and drinketh Damnation to himself, not discerning the Lord's Body. On the Discovery of him to mourn bitterly for Sin, Zech. xii. 10.–And they fall look upon me whom they have pierced, and they shall mourn for him as one mourneth for bis only Son, and shall be in Bitterness for him, as one that is in Bitterness for his first-born. And to excite all their Graces into vigorous Acts for the applying Christ to themselves, Cant. iv. 16. Awake, O north Wind, and come thou South, blow upon my Garden, that the Spices thereof may flow out, &c.

Q. 12. What is the Duty of worthy Receivers after the Sacrament?

A. Their Duty is heartily to blefs God for Christ, and the Benefits of his Blood, Maith xxvi. 30. And when they bad Jung an Hymn, they went out into the Mount of Olives. To double their Care and Watchfulness against Sin, Ephef. iv. 30. And grieve not thy holy Spirit, whereby ye are sealed to the Day of Redemption. And to grow more fruitful in all spiritual Obedience, Col. i. 10. That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good Work, and increasing in the knowledge of God.

Q. 13. What is the first Inference from hence ?

A. That the Abuse and Profanation of this Ordinance; either by coming to it for carnal Ends, or being forced upon it by Fear of Sufferings, or approaching to it without due Qualifications, is a dreadful Sin, which God will terribly avenge, Matth. xxii. 11, 12, 13;. And when the King came in

to sec

Queft. 98. W HA. Prayer is an offering up of our price

to see the Guests, he far there a Man, wbich had not on a wedding Garment. And he saith unto him, Friend, how camest thou in hither, nor having on a wedding Garment ? and he was speechless. Then said the King unto tbe Servants, bind him Hand and Foot, and take him away, and cast him into outer Darkness, there shall be weeping and gnashing of Teeth.

Q. 14. What is the second Inference from it?

A. That great and manifold are the Blessings and Advantages, which Christians duly prepared, may reap by this Ordinance,

Of Prayer.
HAT is Prayer ?

A. Defires unto God for Things agreeable to his Will, in the Name of Christ, with Confession of our Sins and a thankful Acknowledgment of his Mercies.

Q. 1. Who is the proper and only Object of Prayer?

A. God only is the proper Object of Prayer ; it is a Part of his natural Worship: therefore it is peculiarly his Hö. nour and Prerogative, and none else can hear and answer them, but God, Psal. 65. 2. O thou that beareft Prayer, unto thee shall all Flejh comes

Q: 2. Through whom, or in whose Name are our Prayers to be directed to God?

A. Our Prayers are to be directed to God only through Christ and his Name, and not by the Mediation of Angels or Saints, Col. ii. 18. Let no Man beguile you of your Reward in a voluntary Humility, and worshiping of Angels. For the Merit and Satisfaction of Christ alone give Success and Acceptance to our Prayers, Rev. viii, 3, 4. And another Angel came and food at the Altar, having a golden Censer, and there was given unto him much Incense, that he should offer it with the Prayers of all the Saints upon the golden Altar, which was before the Throne. And the Smoke of the Incense which came with the Prayers of the Saints afcended up before God out of the Angel's Hand, í Tim. ii. 5. For there is one God, and one Mediator between God and Men, the Man Christ Jesus.

Q. 3. What is the first Property or Quality of acceptable Prayer?

A. No

A. No Prayer can be acceptable to God, except the Matter of it be agreeable to his Will, Jam. iv. 3. ask and receive not, because ye ask amifs, that ye may consume it upon your Luts. Joh. v. 14, 15. And this is the Confidence that we bave in him, that if we ask any Thing according to his Will, bo beareth us. And if we know that he hear us, whatsoever wo af, we know that we have the Petitions that we desired of him.

Q. 4. Is it enough to make Prayer acceptable, that the Matter is agreeable to God's Will?

A. No, it is not; for the Manner as well as the Matter, must be so too, Psal. Ixvi. 18. If I regard Iniquity in my Heart, the Lord will not hear me.

Q. 5. What is the first Qualification of an acceptable Prayer, respecting the Manner of it?

A. That it be fincere, and flowing from the Heart of a regenerate Person, Prov. xv. 29.. The Lord is far from the wicked; but he heareth the Prayer of the righteous, Jer. xxix. 13. And ye shall

seek me, and

find me, when ye shall search for me with all your Heart.

Q. 6. What is the second Qualification of Prayer, respecting the Manner?

A. It must be performed in the Heart of a Child of God by the Spirit of Adoption, Gal. iv. 6. And because ye are Sons, God hath sent forth the Spirit of bis Son in our Hearts: crying, Abba, Father, Rom. viii. 26. Likewise the Spirit alfo helpeth our Infirmities : for we know not what we jould pray for as we ought: but the Spirit itself makeb Interceffion for us with Groanings, which cannot be uttered.

Q. 7. What is the third Qualification of an acceptable Prayer, respecting the Manner?

Á. It must be fervent and importunate, not cold and formal, Jam. v. 16.-The effe&ual fervent Prayer of a righteous Men availeth much, Matth. vii. 7. Ask, and it shall be given you; seek, and ye shall find: knock, and it shall be opened unto, you.

Q. 8. Wherein doth true Importunity with God in Prayer confift?

A. Not in the Multitude of Words, Matth. vi. 7. But when ye pray, uje not vain Repetitions as the Heatben do: for they think they shall be heard for their much speaking. But in: an holy Earneftness of Spirit to be heard, Psal. cxliii. 7.


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Hear me speedily, O Lord, my Spirit faileth; hide not thy Face from me, left I be like unto them that go down into the Pit. A prudent Choice of prevalent Arguments, Job xxiii. 4. I would order my Cause before him, and fill my Mouth with Arguments. And a resolute Persistance in our Requests till they be granted, Isa. Ixii. 7. And give him no rest, till be establish, and till he make Jerusalem a Praise in the Earth.

Q. 9. Do not Prayers thus qualified sometimes miscarry ? A. God may delay and suspend the Answer of them for a Time, Psal. xxii. 2. O

ту God, I

cry in the Day-time, but thou beareft not, &c. But sooner or later, God will always answer them, either in the very Thing we ask, i John v. 15. We know that we have the Petitions that we desired of him. Or in that which is equivalent or better, Gen. xvii. 18, 19. And Abraham said unto God, O that Ishmael might live before thee. And God said, Sarah thy Wife shall bear thee a Son indeed, and thou shalt call bis Name Isaac: and I will establish my Covenant with him, for an everlasting Covenant, and with his Seed after him.

Q. 10. Is there no Prayer but what is stated and fixed ?

A. Yes, there is sudden and occasional Prayer, which we call ejaculatory: Such was Jacob's, Gen. xlix. 18. I have waited for thy Salvation, O Lord. And this is exceeding useful to maintain constant Communion with God, and keep the Heart in a spiritual Frame.

Q. 11. Is all stated and fixed Prayer publick in the Congregation or Church?

A. No, stated Prayer ought to be in our Families with those under our Charge;

in our Closets betwixt God and us alone, Josh. xxiv. 15:-But as for me and my House, we will serve the Lord. And Matth. vi. 6. But when thou prayeft, enter into thy Closet, and wben thou hast put thy Door, pray to thy Father which is in Secret, and thy Father which Seeth in Secret, shall reward thee openly.

Q. 12. What infer you from hence ?

A. The Restraint of Prayer is not only a great Sin, but an ill Sign of a graceless Heart, Job xv. 4. Yea, thou caftelt of Fear, and refirainest Prayer before God.' And that which entails a Judgment and Curse upon Men, and their Fami-' Pour out thy Fury upon the Heathen that


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lies, Jer. X. 25

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