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know thee not; and upon the Families that call not upon thy

Name.

Q. 13. What is the second Inference from the Ordinance of Prayer?

A. That the true Reason why we enjoy not the Mercies we pray for, is not because God is unwilling to grant Mercies, but because we either neglect Prayer, or miscarry in the Manner of Prayer, Jam. iv. 2, 3. Ye lust, and have not? ye kill and defire to have, and cannot obtain ; ye fight and War, yet ye have not; because ye ask not. Ye afk and receive not, becaufe ye afk amifs, that ye may confume it upon your Lufts.

Of Direction in Prayer.

Quest. 99. WHAT Rule hath God given for our Di

rection in the Duty of Prayer?

A. The whole Word of God is of Use to direct us in Prayer; but the special Rule of Direction is that Form of Prayer, which Chrift taught his Difciples, commonly called the Lord's Prayer.

Q. 1. Do Men need Directions, Rules and Helps in Prayer?

A. They do greatly need them; for in and of our felves we know not what to pray for as we ought, Rom. viii. 26. Likewife the Spirit alfo helpeth our Infirmities: for we know not what we shall pray for as we ought, &c. Nor how to pray in a right Manner, and for right Ends, and a Mistake in either fruftrates our Prayer, Jam. iv. 3. Ye ask and receive not, because ye afk amifs, that ye may confume it upon your Lufts. Q. 2. When do Men mistake in the Matter of their Prayer?

A. They mistake in the Matter of Prayer, when they ask of God Things that are not lawful, good and agreeable to his Will. So the Disciples were ready to do in calling for Fire from Heaven on the Samaritans, Luke ix. 54, 55. And when his Difciples, James and John saw this, they said, Lord, wilt thou that we command Fire to come down from Heaven, and confume them, even as Elias did? But he turned and rebuked them, and said, ye know not what Manner of Spirit ye are of.

Q3. When do Men mistake in the Manner of Prayer?

A. They mistake in the Manner when they ak Mercies of God for carnal Ends, to fatisfy their Lufts, Jam. iv. iii. Ye afk and receive not, because ye afk amifs, that ye may confume st upon your Lufts. Or in a drowfy and carelefs Manner, Ifa. Ixiv. 7. And there is none that calleth upon thy Name, that firreth up himself to take hold of thee, &c.

Q4. What Helps hath God afforded us to furnish us to Prayer both in Refpect of the Matter and Manner?

A. The Scriptures abundantly furnish us with all Sorts of Helps and Directions for the Matter of Prayer. It directs us both in Confeffion of Sins original and actual, Pfal. li. 4. 5. Behold I was bapen in Iniquity, and in Sin did my Mother conceive me. Against thee, thee only have I finned, and done this evil in thy Sight, &c. Petition and Thanksgiving, Phil. iv. 6. Be careful for nothing, but in every Thing by Prayer and Supplication with Thanksgiving, be made known unto God.

Q. 5. Doth it afford us any Help or Direction as to the Manner of Prayer alfo ?

A. Yes, it doth; and that both as to (1.) our Sincerity in Prayer, Heb. x. 22. Let us draw near with a true Heart in full Affurance of Faith, having our Hearts Sprinkled from an evil Confcience, and our Bodies washed with pure Water. (2.) As to our Humility in Prayer, Pfal. x. 17. Lord thou haft heard the Defire of the Humble, thou wilt prepare their Heart, thou wilt caufe thine Ear to hear. (3.) As to our Faith in Prayer, Jam. i. 6. But let him afk in Faith, nothing wavering, &c. (4.) As to our Fervency in Prayer, Jam. v. 16.-The effectual fervent Prayer of a righteous Man availeth much.

Q. 6. Are thefe external Rules and Directions fufficient in themselves to enable us to pray acceptably ?

A. In Respect of external Direction they are fufficient, and we need no other outward Rules, than what the Scriptures furnish, but befides that the internal Helps and Affiftances of the Spirit are necessary to the offering up acceptable Prayer, Rom. viii. 26. Likewise the Spirit alfo helpeth our

Infirmities;

Infirmities; for ae know not what we should pray for as we ought; but the Spirit itself maketh Interceffion for us, &c.

Q. 7. But doth the Scripture only furnish us with general Rules of Direction for Prayer?

A. No, it furnishes us also with an excellent Pattern and Example of Prayer, compofed by Chrift for our Direction, Matth. vi. ix. After this Manner therefore pray ye: Our Father which art in Heaven, &c.

Q. 8. Are Chriftians tied by a Neceffity to use that Form of Words, or was it only intended for a directory to them?

A. That Form of Words may be lawfully ufed; but it's plain its Intention was to regulate our Petitions by it; and therefore they that use it in Spells and Charms, as the Papifts, or thofe that think nothing is Prayer, but that Form of Words, abuse Chrift's Intention in it.

Q. 9. How doth it appear it was not Chrift's Intention, ftrictly to bind us to that very Form of Words in our Prayers?

A. Divines give us thefe Reasons against it; (1.) Because this Prayer is fet down diverfly by the Evangelifts, Matth. vi. 11, 12. Thy kingdom come, thy will be done in Earth as it in Heaven. And forgive us our Debts, as we forgive our Debtors. And Luke xi. 3, 4. Give us Day by Day our daily Bread, and forgive us our Sins; for we alfo forgive every one that is endebted to us and lead us not into Temptation, but deliver us from Evil. (2.) Chrift and his Apostles did not always ufe this Form of Words afterwards, as appears by his Prayer at Lazarus's grave, John 11. and that for his Apoftles, John xvii. (3.) Because these Words, Matth. vi. 9. After this Matter, &c. plainly shew its ufe was intended for a Directory to us.

Q. 10. What is the firft Inference from hence?

A. Hence we learn the fulness and compleatness of the Scriptures, not only for the guiding and fettling of our Faith in Things that are to be believed, but also of our whole Practice in every Duty we are to perform.

Q. 11. What is the fecond Inference hence?

A. Hence we are informed how necessary it is to acquaint our felves with the Mind of God, revealed in his Word,

that

that we may guide our felves in Prayer, both for Matter and Manner thereby, and not utter to God Words without Knowledge.

Q. 12. What is the last Inference from hence?

A. That thofe who neglect al! Prayer, and those that fatisfy themfelves with a Form of Prayer, which they utter without Knowledge or Affection, do greatly fin against God. And that it is the Duty of all Chriftians, from a Sense of their own Sins, Wants and Mercies to be often with God in Prayer, guiding themfelves in that fpiritual Duty, by fuch inward and outward Helps us his Word and Spirit are able to furnish them with.

Of the Preface to the Lord's Prayer.

Quest. 100

WHAT doth the Preface of the Lord's

Prayer teach us?

A. The Preface of the Lord's Prayer [which is, Our Father, which art in Heaven] teacheth us to draw near to God with all holy Reverence, and Confidence, as Children to a Father ready to help us, and that we should pray with and for others.

Q. 1. What doth the Word Father import in this Preface?

A. It imports the Spirit of Adoption to be the Principle of all acceptable Prayers, Gal. 4. 6. And because ye are Sons, God hath given forth the Spirit of his Son into our Hearts: crying; Abba, Father.

Q. 2. What is the firft Benefit or Help we have in Prayer from the Spirit of Adoption?

A. He excites our Spirits to feek God in Prayer, Pfal. 27.8. when thou faideft, seek ye my Face, my Heart said unto thee, thy Face, Lord, will I frek.

Q3. What is the fecond Affistance he gives us in Prayer?

A. He indites and suggests suitable and acceptable Matter to us in Prayer. Rom 8. 26. Likewife the Spirit alfo belpeth our Infirmities: for we know not what we should pray for as we ought: but the Spirit it felf maketh Interceffion for

us, &c.

T

Q. 4. What is the third Benefit we have by him in Prayer? A. He fills our Souls with fpiritual and Holy Affections in Prayer, and helps us to act his Graces in our Duties, Rom. viii. 26. Likewife the Spirit also helpeth our Infirmities: for we know not what we should ask as we ought: but the Spirit it felf maketh Interceffion for us, with Greanings, which cannot be uttered.

Q5. What elfe doth this Word Father import.

A. It imports that Holy Confidence which Believers may and ought to draw near to God with all, as Children to a Father, Eph. iii. 12. In whom we have beldness and accefs, with Confidence by the Faith of him.

Q. 6. Doth it only Signify our Relation and Confidence?

A. No, it alfo fignifies the reverential Fear of God, which ought at all times to be on our Hearts, especially in Prayer. Mal. i. 6. A Son honoureth his Father, and a Servant his Mafer: If then I be a Father, where is my Honour? and if I be a Mafter, where is my Fear?

Q. 7. What is further imported in this Word Father? A. It imports God's willingness and readinefs to grant the best Mercies to his People, that feek them duly at his Hand, Matth. vii. 11. If ye then being evil, know how to give good Gifts unto your Children how much more shall your Father which is in Heaven give good Things to them that

ask him.

Q. 8. Why is he here called our Father?

A. To fignify to us that it is not only our Duty to pray fecretly by and for our felves, but alfo with and for others, Eph. vi. 18. Praying always with all Prayer and Supplication in the Spirit, and watching thereunto with all Perfe verance, and Supplication for all Saints.

Q. 9. Why is God faid here to be in Heaven?

A. It is to note his Sovereign Power and Dominion over all, as a Ground-work of Faith in Prayer.

Q. 10. What else doth it import?

A. The great Distance between God and us, which should fill our Hearts with an holy Awe of him, Ecclef. v. 2.—God is in Heaven, and thou upon Earth; therefore let thy Words be few

Q. 11. What is the firft Inference from hence?

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