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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 Neceffity of Chrift, and under these Convictions come to him in the Way of Faith, John vi. 45. Every Man therefore that bath beard, and hath learned of the Father, cometh unto me. And subject our felyes to him in fincere Obedience, Matth. xi. 28, 29. Come unto me, all ye that labour and are heavy 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.

Q. 6. What are we to examine our felves about befides Knowledge?

A. We are obliged to examine our felves about our Faith, whether we have it in any faving Degree, 2 Cor. xiii. 5. Examine your felves, whether ye be in Faith: prove your felves, &c. For without Faith ye cannot please God, Heb. xi. 6. But without Faith it is impoffible 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 for ?

A. We muft examine our Love to Christ and all that are his, because no Gifts fignify any Thing without Love, 1 Cor. xiii. 2. And though I have the Gift of Prophefy, and understand all Myfteries, and all Knowledge, and though I have all Faith, fo that I could remove Mountains, and have no Charity, I am nothing.

Q. 8. What else must worthy Receivers examine themfelves about?

A. The Sincerity of their Hearts evidenced by their Obedience, without which they cannot worthily approach the Table, 1 Cor, v. 8. Therefore let us keep the Feaft, not with old Leaven, neither with the Leaven of Malice and Wickednefs; but with the unleavened Bread of Sincerity and Truth. Q9. But if upon Examination we are in Doubts about: our Faith and Sincerity, muft we forbear?

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A. If our Doubts arise from Weakness, and not the total Want of Grace, fuck Doubts fhould 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 he 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 fickly among you, and many fleep.

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

A. Their Duties at the Table are to difcern Christ by the Eye of Faith, under thofe Signs of his Body and Blood, 1 Cor. xi. 29. For be that eateth and drinketh unworthily, eateth and drinketh Damnation to himself, not difcerning the Lord's Body. On the Discovery of him to mourn bitterly for Sin, Zech. xii. 10.- -And they hall look upon me whom they have pierced, and they fhall mourn for him as one mourneth for his only Son, and fhall be in Bitterness for him, as one that is in Bitternefs for his firft-born. And to excite all their Graces into vigorous Acts for the applying Chrift 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, Matth 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 fealed 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 pleafing, being fruitful in every good Work, and increafing 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 fee

to fee the Guests, he fans there a Man, which had not on a wedding Garment. And he faith unto him, Friend, how cameft thou in hither, not having on a wedding Garment? and he was Speechless. Then faid the King unto the Servants, bind him Hand and Foot, and take him away, and caft him into outer Darkness, there fhall be weeping and gnashing of Teeth.

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

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

Of Prayer.

Queft. 98. WHAT is Prayer?

A. Prayer is an Offering up of our Defires unto God for Things agreeable to his Will, in the Name of Chrift, with Confeffion of our Sins and a thankful Acknowledgment of his Mercies.

Q. I. 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 Ho nour and Prerogative, and none else can hear and anfwer them, but God, Pfal. 65. z. O thou that hearest Prayer, unto thee fhall all Flesh come.

Q2. Through whom, or in whofe Name are our Prayers to be directed to God?

A. Our Prayers are to be directed to God only through Chrift 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 flood at the Altar, having a golden Cenfer, and there was given unto him much Incenfe, 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, 1 Tim, ii. 5. For there is one God, and one Mediator between God and Men, the Man Chrift Jefus.

Q. 3. What is the firft 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. Ye ask and receive not, because ye afk amifs, that ye may confume it upon your Lufts. 1 Joh. v. 14, 15. And this is the Confidence that we have in him, that if we ask any Thing according to bis Will, be beareth us. And if we know that he hear us, whatsoever we afk, 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 fo too, Pfal. lxvi. 18. If I regard Iniquity in my Heart, the Lord will not hear me.

Q5. What is the firft Qualification of an acceptable Prayer, refpe&ting the Manner of it?

A. That it be fincere, and flowing from the Heart of a regenerate Perfon, Prov. xv. 29. The Lord is far from the wicked; but he beareth the Prayer of the righteous, Jer. xxix. 13. And ye shall feek me, and find me, when ye shall fearch for me with all your Heart.

Q. 6. What is the fecond 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 fent forth the Spirit of his Son in our Hearts: crying, Abba, Father, Rom. viii. 26. Likewife the Spirit alfo helpeth our Infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh Interceffion for us with Groanings, which cannot be uttered.

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

A. It must be fervent and importunate, not cold and formal, Jam. v. 16.-The effectual fervent Prayer of a righteous. Man availeth much, Matth. vii. 7. Ask, and it shall be given you; feek, 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 Heathen do: for they think they hall he heard for their much speaking. But in an holy Earneftnefs of Spirit to be heard, Pfal, cxliii. 7..

Hear

Hear me fpeedily, 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 Caufe before him, and fill my Mouth with Arguments. And a refolute Perfiftance in our Requests till they be granted, Ifa. Ixii. 7. And give him no reft, till he eftablish, and till he make Jerufalem a Praife in the Earth.

Q. 9. Do not Prayers thus qualified fometimes miscarry? A. God may delay and fufpend the Anfwer of them for a Time, Pfal. xxii. 2. O my God, I cry in the Day-time, but thou beareft not, &c. But fooner or later, God will always answer them, either in the very Thing we afk, 1 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 faid unto God, O that Ishmael might live before thee. And God faid, Sarah thy Wife shall bear thee a Son indeed, and thou shalt call bis Name Ifaac: and I will establish my Covenant with him, for an everlasting Covenant, and with bis Seed after him.

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

A. Yes, there is fudden and occafional Prayer, which we call ejaculatory: Such was Jacob's, Gen. xlix. 18. I have waited for thy Salvation, O Lord. And this is exceeding ufeful to maintain conftant 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, ftated Prayer ought to be in our Families with those under our Charge; and in our Closets betwixt God and us alone, Jofh. xxiv. 15.-But as for me and my Houfe, we will ferve the Lord. And Matth. vi. 6. But when thou prayeft, enter into thy Closet, and when thou haft shut thy Door, pray to thy Father which is in Secret, and thy Father which feeth in Secret, fhall 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 cafteft off Fear, and refraineft Prayer before God. And that which entails a Judgment and Curfe upon Men, and their Families, Jer. x. 25. Pour out thy Fury upon the Heathen that

know

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