reveal himself as the great priest and sacrifice for lost sinners, he did teach them expressly to pray in his name, John xvi. 23, 24.

Q. Was it our Lord's design to tie his disciples to 'he precise words he gave them, and to use them always when they prayed?

A. No; for he gave them this prayer chiefly as a pattern or directory for their assistance in prayer, so that they were left at freedom either to use these very words, which indeed are sweet and excellent, or to enlarge upon them in other words suitably to their own case, or the case of others joining with them in prayer.

Q. How do you make it appear they were left at that freedom?

A. Because, 1. Christ saith to his disciples, Matth. vi. 9. Pray after this manner. 2. Matthew and Luke do very much differ, and alter the words in recording this prayer. 3. We have several prayers of the apostles recorded, as in Acts i. 24. and iv. 24. Eph. iii. 24. 1 Thess. iii. 11. 2 Thess. iii. 11. 2 Thess. ii. 16. Heb. xiii. 20. and yet in none of them do they use the express words of this prayer. 4. The Lord gives directions for prayer in other texts, and prescribes words as expressly as Christ doth in Matth xvi. such as we have recorded in Hos. xiv. 2. Joel ii. 17. and yet none plead that we are stinted to these precise words, though there is the same reason for doing it in the one place, as in the other.

Q. Is not the Lord's prayer still of excellent use unto us? A. Yes, and we ought to value it highly, and have a special regard to it, as a pattern of divine contrivance, and a most comprehensive summary of the chief things we have to ask of God, which we should diligently study, both as to matter and method, and from which we should take the materials of our prayers.

Q. Doth Christ's giving us this prayer, warrant men to compose forms of prayer for others, so as to restrict them to the use of them, and cause them to read them when they pray?

A. By no means; for though forms of prayer may be useful to children and weak persons, who cannot pray without such helps; yet to impose them upon such as need them not, and to oblige men to read them as terms of communion, is most unwarrantable.

Q. Wherefore is this practice unwarrantable?

A. 1st, Because we have no scripture command nor example for it; we are enjoined to read and study the scriptures, but not to read any prayer-book. If the scripture

saints had any such book, they could not have said, as in Rom. viii. 26. we know not what to pray for as we ought,' without the Spirit's help; for these who read such books for prayer, seem to be at no loss what to pray for. 2dly, We have many prayers of the scripture and primitive saints recorded, which they conceived suitable to their present circumstances and necessities, without any book or set form; nay, these ancient saints were so far from reading their prayers from a book, that we are assured the usual posture was to pray with their eyes either shut or else lifted up to heaven. 3dly, The cases, frames, trials and circumstances of Christians are so various, and alter so frequently, that it is impossible that such composed forms can reach them. 4thly, To restrict men to such forms, would hinder them from the search of the sriptures, and of their own hearts; seeing they must use the petitions prepared for them, whether they be suitable to their conditions or not. 5thly, This practice is injurious to the office of the Holy Spirit, and the design of Christ's

ascension.

Q. Is not the using and reading of forms of prayer, of very ancient standing in the church?

A. For as ancient as it is, we are well assured there was no such practice in the church for four hundred years after Christ; neither came it in, till the Spirit of grace had in a great measure left the church, and whenever he is poured out again upon the church, these forms will be laid aside.

Q. How is this practice injurious to the Spirit's office and Christ's ascension ?

A. In regard it is the office of the Holy Spirit to help his people's infirmities, when they know not what to pray for as they ought; and Christ ascended up on high, that he might send the Spirit, and give gifts unto men, of prayer as well as of preaching: but, if reading of prayers take place, these gifts are useless, seeing one that can read well, may pray as well as these who have the greatest gifts; and hereby a grave is digged for burying the most useful gifts of God to men ; which is an injury to Christ and his Spirit, and expressly contrary to the injunction which he gives unto ministers, to stir up the gift of God that is in them, 2 Tim. i. 6.

Q. What parts doth the Lord's prayer consist of?

A. Of three parts, namely, a preface, six petitions, and the conclusion.

Quest. 100. What doth the Preface of the Lord's ·Prayer teach us?

Ans. 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, able and ready to help us; and that we should pray with and for others.

Q. Why doth Christ teach us to begin prayer with a solemn preface?

A. To let us know that we must not rush into God's presence without consideration, but must study to have an awful sense of the majesty of that God whom we are to address. Q. What is the preface given to the Lord's prayer?

A. It is in these words, Our Father which art in heaven. Q. What views doth Christ give us of the object of worship in this preface?

A. We have a twofold view of God in it; 1. In the near relation he stands to his people, in these words, Our Father. 2. In his glorious majesty, and dwelling place, in these words,

which art in heaven.

Q. How is the word Father to be understood here?

A. Sometimes Father is understood personally for the first person of the blessed Trinity, and to whom prayer is directed; as in Eph. iii. 14. Sometimes Father is understood essentially for the Godhead, including all the three persons; as in 1. Chron. xxix. 10. 2 Cor. vi. 18. And in this last sense. we take it in the Lord's prayer.

Q. In what respect is God called our Father?

A. 1st, God is called our Father in respect of creation, as in Isa. Ixiv. 8. Mal. ii. 10. 2dly, In respect of our adoption into the family of God through Jesus Christ, Rom. viii. 14, 15. Gal. iv. 5, 6.

Q. When Christ directs us in prayer to call God our Father, what doth he teach us hereby ?

A. He teacheth us hereby to draw near to God, 1. With holy reverance and fear of God our creator. 2. With a filial and kindly respect to God as our benefactor and provider. 3. With humble confidence and expectation of getting what we want from a loving father. 4. With willingness and desire as children who delight to speak to their kind father.

Q. Is it not unspeakable love and goodness in God to allow such sinful worms to call him our Father?

A. Yes; and the apostle John is astonished at it, 1 John

iii. 1.

Q. May unregenerate men call God their Father?

A. Not in a peculiar manner, or in a gospel sense; hence

Christ would not allow the Pharisees to call God their Father, John viii. 42, 44.

Q. Who are these then that may warrantably do it?

A. These who receive the spirit of adoption into their hearts may cry, Abba, Father, Rom. viii. 15.

Q. What is the spirit of adoption?

A. It is the Spirit of God that produces the nature and dispositions of children in the souls of God's people; which appears in their filial love of God, their fear of offending him, their dependence upon him, their obedience and desire of conformity to him.

Q. How shall these cry Abba, Father, who see not the evidences of the spirit of adoption in them?

A. If they receive the Lord Jesus by faith, they may call God their Father; for it is by faith in him that sinners become the children of God, John i: 12. Gal. iii. 26.

Q. What shall these say who doubt if they have got true faith?

A. If they be weary of their sins, and earnestly desirous of reconciliation with God through Christ, they may go to God with the prodigal, and say to him, Father I have sinned, c. Luke xv. 18.

Q. Wherein doth God resemble a father or earthly parent to his people?

A. In regard he pities them, provides breasts for them, clothes them, loves to hear them speak, is ready to hear their cries, gives them good instructions and a good example, chastises them with yearning bowels, provides portions and inheritances for them, Prov. iii. 13. 1 Peter i 2. Isa. Ixi. 10. Prov. xv. 8. Psalm xxxiv. 15. Matth. v. 48. Jer. xxx. 11. Psalm xxxi. 19. Luke xii. 32. 1. Pet. i. 4.

Q. Wherein doth God excel all earthly fathers?

A. In regard he is a Father infinitely rich, wise and loving, immortal and everlasting: he gives his children whatever is good for them, and in the best time; he never gives them what is hurtful to them: he makes all his children heirs, yea, heirs of a kingdom, even the youngest of them.

Q. Why is God in this preface said to be in heaven? Is he no where else?

A. The meaning is not that God's presence is included in the heavens; for the heaven of heavens cannot contain him, who fills heaven and earth, and is every where present, 1 Kings viii. 27. Jer. xxiii. 24. But he is said to be in heaven, because there is his throne and court, where he manifests himself most gloriously, Psalm xi. 4. and ciii. 19. Isa. lxvi. 1.

Q. What doth Christ teach us by addressing God as our Father in heaven?

A. 1. That though we are allowed to speak freely to God, yet we should know our distance, and have exalted thoughts and awful apprehensions of the divine majesty and glory. 2. That God beholds all things, and is able and ready to help us in every case. 3. That we should be heavenly-minded, and abstracted from the world in duty that we should have our eyes on heaven as our country and hon e, and especially on Jesus Christ our intercessor there, for acceptance and audience in every duty.

Q. What doth the word our in this preface teach us?

A. That we ought not only to pray alone for ourselves, but that we should also pray in society with others, and for others; and particularly, that family-prayer is a duty incumbent on these who have familes, Jer. x. 25.

Quest. 101. What do we pray for in the first petition? Ans. In the first petition (which is, Hallowed by thy name) we pray, that God would enable us and others to glorify him in all that whereby he maketh himself known, and that he would dispose all things to his own glory.

Q. What is a petition ?

A. It is a request or asking of a thing.

Q. How many petitions are in the Lord's prayer? A. Six. Q. How are these six petitions divided?

A. The three first relate chiefly to God's glory, and the three last to our good and benefit.*

Q. What is the first of these petitions?

A. Hallowed by thy name.

Q. Why is this petition put first?

A. To shew that we are to prefer the hallowing of God's name to all other things whatsoever.

This is the first and great petition, and will last when all the other petitions shall be out of date in heaven; for to all eternity the saints will insist upon the hallowing of God's name.

Q. What is meant here by the name of God?

A. God himself, the person named, and particularly every thing whereby God makes himself known, such as, his titles, attributes, word, &c.

Q. What is it to hallow the name of God?

A. It is to sanctify, honour, or glorify God himself, and to do it in all these things by which he makes himself known, Isa, viii. 13. and xxix. 23. 1 Pet. iii. 15.