receive this Treasure Act 3.16 Rom 3.24 25. Joh 1.12 Q. Is it Faith alone that saveth the Believer A. True Faith never goeth alone without other graces and fruits of the sanctifying Spirit but yet Faith onely is it which as an hand or instrument applying Christ doth save us Galat 5.22 Mark 5.36 Rom 3.28 Q. Have all those true faith who professe to believe in Christ A. No faith is in the mouthes of many but in the hearts of few An historicall faith may be found in many but a Justifying saving Faith is proper to the elect children of God and therefore it is stiled the Faith of Gods elect 2 Thes 3.2 Joh 10.26 Act 13.48 Tit. 1.1 Q. How may this precious grace be described what is Faith A. Faith is a speciall gift of God whereby the Believer being convinced of the truth and goodnesse of the doctrine of the Gospell embraceth the promise of speciall mercy in Christ and applyeth Christ with all his merits to himselfe Ephe. 2.8 Phil. 1.29 1 Tim. 1.15 Gal. 3.26 27. It is a speciall gift of God whereby the Believer appropriateth and applyeth the generall promise of grace and mercy in Christ to himselfe in particular resting wholly upon Christ for life and salvation Gal. 2.20 Cant 8.5 Act. 15.11 Q. What is the Object of Faith A. The generall and compleate Object of Christian Faith is the written word the whole will of God revealed unto us in his Word Act 24.14 Joh 20.31 The speciall and principall Object of a Justifying Faith is Christ crucified Christ promised and offered in the Gospell or the Promise of speciall grace and mercy in Christ 1 Cor 2. vers 2. Rom 10. vers 9. Gal 2. vers 16. 3. vers 26. Mar 1. vers 15. Joh 1. vers 12. Q. What is the proper Subject or Seate of Faith A. The whole Heart and Soule The understanding being inlightned doth see the promise of grace revealed in the Gospell and doth acknowledge it to be true The will being effectually inclined by the Spirit of God gladly receiveth and embraceth the promise of grace as sweet and good Act 8.37 Rom 10.10 Eph 1.17 18. 1 Cor 2.12 Act. 16.14 1 Tim 1.15 Q. What are the parts of Faith A. They are three Heb 11.13 Q What is the first of them A. Knowledge The understanding cannot yeeld assent to that divine truth which it knoweth not Faith therefore doth presuppose a distinct knowledge of what is propounded to be believed Although knowledge may be where Faith is not yet Faith can never be where knowledge goes not before Joh 6.40 1 Joh 4.16 Act 16.18 Q. What is the second A. Assent the Believer in his understanding giveth firme and full Assent to whatsoever is revealed and promised in the Gospell Rom 4.20.21 Heb 11.13 Q What is the third A. Affiance The Believer with his heart embraceth the Promise of grace as his own and casteth himselfe wholly upon Christ cleaving to him trusting in him and depending upon him for remission of sinnes and eternall happinesse Cant 6.3 Heb 11.13 Job 19.25 2 Tim 1.12 Q What is the principall Act of a Justifying Faith wherein doth it chiefly consist A. It consisteth chiefly in the particular Application of the generall Promise of grace or in Affiance and Reliance upon Christ when the Soul dependeth wholly and only upon Christ looking after no other help Gal 2.20 Joh 20.28 Psal 22.1 25.2 Hab 1.12 Cant 8.5 Q. Seeing that Faith unites the Believer to Christ tell me therefore what are the fruits that follow upon this Vnion what are the chiefe benefits that every Believer receiveth from Christ A. Justification and Sanctification here and this Salvation which is begun here shall be perfected in unspeakable happinesse and eternall Glory hereafter 1 Cor 1.30 Q. What is Justification A. By the Justification of a Sinner we are to understand that Action of God whereby God beholding the sinner in Christ absolves and acquits him from all his sinnes pronounceth him righteous and consequently accepts him to life everlasting Rom 3.30 8.33 Act 13.39 Rom 2.13 Q. Is not a man justified before God by that righteousnesse that is inherent in himselfe A. No we are justified in Gods sight not by my righteousnesse inherent in us but by the righteousnesse and obedience of Christ imputed unto us and therefore Christ is stiled the Lord our righteousnesse As our sinnes were imputed to Christ so Christs righteousnesse is imputed to us as the sinne for which Christ suffered is inherent in us not in Christ so the righteousnesse whereby we are justified is inherent in Christ not in us 2 Cor 5.21 Rom 4.6 Jer 23.6 2 Cor 5.21 Rom 10.4 Q. But this seemes to be an absurd Doctrine that a man should be made righteous by the righteousnesse of another We know a man cannot be wise with another mans wisdome a man cannot be warme with the cloathes another weareth and therefore how can we be made righteous how can we be justified in Gods sight by that righteousnesse which is resident in the Person of Christ and not in our selues A. Although the righteousnesse whereby we are justified be inherent in the Person of Christ and not in us yet it is not Christs alone but as it is his so it is ours also Look how the sinne and Transgression of Adam is made our sinne in like manner the righteousnesse of Christ is ours As the sinne of Adam was of force to condemne us because we were in his loynes so the righteousnesse and obedience of Christ our Surety is much more availeable to justify us Rom 5.12 19. Q. In what sense is the righteousnesse of our Saviour Christ ours A. As this righteousnesse whereby we are justified before God is Christs properly and inherently so it is ours truely and really both in regard of our right and interest to it and in regard of the use and fruit of it See Gen 27.15 27. Q. When is this righteousnesse made ours A. At what time we are effectually called and spiritually united to Christ and made members of his mysticall Body For being truly and really united to Christ the righteousnesse of Christ our Head is truely and really made ours Rom 8.1 Q. How is this righteousnes of Christ made ours A. By the free gift and gracious Imputation of God and by the Application of Faith 1 Cor. 1.30 Rom. 4.6.11 Rom. 3.22 4.13 Phil. 3.9 Heb. 11.7 Q. What are the parts of Justification A They are two Absolution from sinne and Acceptation to life eternall both which presuppose the imputation of the merits and righteousnesse of Christ The forgivenesse of our sinnes Christ merited by his passive Obedience our gracious Acceptation and Admittance to eternall life Christ merited by his active obedience Rom. 4.6 7 8. Rom. 5.18 2 Cor 5.19 Col. 1.21 22. Rom 5.18 19. Q. Hitherto of Justification tell me now what is sanctification A. Sanctification is the Conformitie of our nature to the pure
nature of God When of unholy we are renewed by the holy Spirit to the Image of our Heavenly Father and made holy when all vitious qualities are purged out of our hearts in some good measure and all gracious habits which are the seeds of a vertuous life are planted in us then we are said to be sanctified 2 Pet. 1.4 Eph. 4.22 23 24. 2 Cor. 7.1 Gal. 5.22 Q. Is the Sanctification of a Christian perfect in this life A. No although Sanctification be of the whole man yet the whole man is not fully and perfectly sanctifyed The justification of a true Believer is perfect but his sanctification is imperfect in this life Here we receive but the first fruits of the Spirit and this Sanctification of the Spirit begun here encreaseth daily untill it be fully perfected in the life to come Rom. 8.23 2 Thes 2.13 and 1 Pet. 1.2 Rev. 22.11 Q. What are the parts of Sanctification A. They are two Mortification and Vivification Q. What is Mortification A Mortification is the first part of Sanctification wherein the old man by the applycation of Christ his death and Buriall is crucified and buried in a Christian Rom 6.3 4 6. 1 Pet 4.1 Gal 5.24 Q. What is Vivification A. Vivification is the quickning of one that was dead in sinne or a daily rising to newnesse of life by the power and vertue of Christ his Resurrection Eph. 2.5 Rom. 6.4 5. Phil. 3. vers 10. Q. What shall such as are truly sanctifyed find in themselves A A spirituall battell a continuall conflict between corruption dying and Righteousnesse rising and growing in them Rom. 7 Gal 5.17 Q. Doe not the good workes of the Children of God that are truly sanctifyed merit at Gods hand eternall life and Salvation A No verily the best workes which the children of God performe are no more then due debt they are no way beneficiall to God they are no way comparable to the glory that shall be revealed and therefore they cannot Heaven yea the good works of the holiest men are stained with many imperfections and therefore the children of God have more cause to condemne themselves for their good workes then to expect to be justified before God and to be saved by them Luk 17.10 Psal 16.2 Job 22.2 35.7 Rom 8.18 2 Cor 4.17 Is 64.6 Psal 143.2 Job 9.15 Q But are not good workes necessarie then to Salvation A Although good workes cannot merit heaven though they cannot justifie us is Gods fight yet they are in their kind and order necessarie I say in their kind and order namely good workes are necessarie not as causes of salvation but as fruits and inseperable companions of true faith and as markes in the way to Heaven Yea good workes are as the way that will leade us to the Kingdome of Heaven Eph. 2.10 Q Seeing the good workes of the best children of God are stained with imperfections and seeing good workes are not meritorious tell me therefore what encouragement hath a Christian to be fruitfull in good workes A. Although corruption cleaveth to the best of our good workes yet seeing this pollution is taken away by the Intercession of Christ and so our good workes become acceptable to God in Christ Jesus the consideration hereof should make us zealous of good works Exod. 28.36 37 38. 1 Pet. 3. vers 5. Titus 2. vers 14. Againe although good workes be not meritorious yet there are many good ends and necessarie uses of good workes which should excite Christians to bring forth the fruits of holinesse righteousnesse in abundance Tit. 3.14 Q What are the necessarie uses of good works What are the ends a Christian may ayme at in doing good workes A. We must abound in good workes 1. That we may glorifie God our Heavenly Father Mat 5.16 Joh 15.8 Phil 1.11 2. That we may adorne the Gospell of Christ our Lord and Saviour Phil. 1.27 Ephes 4.1 Col. 1.10 1 Thes 2.12 3. That we may testifie our thankfulnesse to God and to Christ Rom 12.1 2 Cor. 7.1 4. That we may testifie manifest the truth sinceritie of our faith Mat. 7.16 17. Jam 2.20 5. That we may make our effectuall calling election sure 2 Pet. 1.5.10 2 Tim. 2.21 6. That we may confirme our weake brethren Rom 14.19 7. That we may be patterns to others and excite them to imitate our example 2 Cor. 9.2 8. That we may winne such as are yet unconverted and even provoke them to embrace the truth 1 Pet. 3.1 9. That we may at least stop the mouths of such persons as cannot be wonne 1 Pet 2.15 The fifth PRINCIPLE Q. WHat are the ordinarie and usuall meanes for obtaining of Faith A. Faith commeth only by preaching of the Word and increaseth daily by it as also by the administration of the Sacraments and Prayer The Exposition Q. What are the parts of this principle A. This Principle layeth downe two things First the meane or the instrument of getting Faith viz. The Word preached Secondly the Meanes whereby faith being once bred in us is nourished strengthned and increased which are these 4. the same Word preached the Sacraments and Prayer Q. Is the Word preached the meane or instrument both of begetting and increasing faith A. Yes the Word is both the seed that breedeth and the milke that feedeth Faith in us See 1 Pet. 1.23 2.2 Rom. 10.8.14.7 Jam. 1.18 Act. 20.32 Rom. 1.17 Q. Is it in the power of the Word being faithfully preached to worke faith A. The word is not able of it selfe to worke Faith in the heares of it The Word is not the principall worker of Faith but a powerfull Instrument whereby the Lord worketh faith in the hearts of his children The same allmightie power which raised up Christ from the dead doth create this grace in the soule Hence it is that although many heare the Word faithfully preached yet but a few even the Elect only believe Se Act 13.48 and Tit. 1.1 Rom 10.16 Joh 12.37 38. Isa 53.1 Rom 1.16 Ephes 2.8 Isa 57.19 Eph. 1.19 20. Mat 13.11 Q. Seeing the Lord is the principall worker of Faith may not a man expect to have saving faith wrought in his heart without attending upon the Word preached A. No for the Lord delighteth to worke by his own Meanes as the Word cannot work Faith without God so God will not worke Faith without it Luk. 16.21 Q. Seeing the word is both the Seed and the Foode of Faith tell me therefore how ought wee to heare the word preached that we may profit by it A. Before we come to the publick Ordinance we must prepare our selves to goe to the place of Gods presence When we are come to the house of God we must remember we are in Gods presence and behave our selves as before him After we have heard the Word we must meditate of that which we have heard we must hide it and lay it up in our hearts and endeavour to practise it
be admitted to this Sacrament A. All such as by the Lawes of Charitie are to be esteemed within the Covenant of Grace of what Nation Sexe or age soever they be Mat. 3. vers 5 6. and 28.19 Act. 2.41 and 8.27 36 37. Act. 10.47 Act. 16.15.33 1 Cor. 1.16 Gen. 17.12 compared with Col. 2. vers 1. Q. When doe such as are baptized in their Insancie reape the fruit and feele the effect of their Baptisme A. So many of them as live till they come to yeares of discretion when they actually believe in Christ and repent of their sinnes Mark 1. vers 4 5 and 15. and 16.16 Act. 2. vers 38. and 8.30 31. 1 Pet. 3. vers 21. Q. What is the Lords Supper A. The Lords Supper is the other Sacrament of the new Testament wherein by the use of bread and wine administred and received according to Christ his institution our spirituall nourishment by Christ is represented and our continuance and growth in Christianitie sealed unto us Mat. 26.26 27 28. 1 Cor. 11.23 24. c. 1 Cor. 12.13 Q. What are the outward signes of this Sacrament of the Lords Supper A. Bread and Wine both which Christ hath expresly commanded to be received of all Communicants and the Sacramentall actions about these elements of Bread Wine Mat. 26.26 27. Mar. 14.22 23. Luk. 22.19.20 Q. What doe these elements of Bread and Wine signifie A. The Bodie and Blood of Christ which are exhibited and given to the faithfull and received of them after a spirituall and visible manner yet verily and truly Mat 26.26 28. 1 Cor. 10.16 17. 1 Cor. 11.24 25. Joh 6.27 28 51. c. Q. Tell me more plainly and distinctly How doth the worthy Communicant receive the Bodie and Blood of Christ in this Sacrament A. As with the hand of the body we receive the Creatures of bread and Wine which refresh and strengthen our bodies so Faith is that hand of the Soule whereby we receive the Bodie Blood of Christ The worthy Communicant by the exercise of his Faith feedeth as it were upon Christ and his merits to the spirituall refection and nourishment of his Soule Psal 104.15 Joh. 1.12 Joh. 6.35 50 51 54 55 56 63. Q. What are the Sacramentall Actions about these Elements of Bread and Wine A. The Sacramentall Actions of the Minister are chiesly three Q. What is the first of them A. The Sanctification or Consecration of the Bread and Wine Q. Wherein doth this Consecration of the Bread and Wine consist A. The Minister reciteth the Ordination and Institution of Christ that so our faith may have what to lay hold of he sanctifieth blesseth these creatures of Bread and Wine by solemne Prayer and Thanksgiving unto God and these Elements being thus seperated to an holy use and being administred and received according to Christ his Institution become effectuall Signes and Seales of the true and naturall body Blood of Christ Thus the Bread and Wine are consecrated 1 Cor. 11.23 24 c. Mat. 26.26 27. Mar. 14.22 23. Luk. 22.19 Q. Are not the Bread and Wine by this Consecration changed into the Substance of the naturall bodie and blood of Christ A. No truly after the Consecration of the Bread and Wine these Elements are not changed in Substance but in their use only they are set a part to an holy use they are now lively Signes and effectuall seales of the Bodie and Blood of Christ but yet they continue in nature and substance Bread and Wine still Mat. 26.29 1 Cor. 10.16 1 Cor. 11.26 27 28. Q. What is the second Sacramentall Action A. The breaking of the bread and powring out of the wine Mat. 26.26 Mark 14.22 1 Cor. 11.24 25. Q. What is signified hereby A. The crucifying of Christ upon the Crosse that the body of Christ was broken that the blood of Christ was shed for us 1 Cor. 11.24 Gal. 3.1 Mat. 26.28 Mar 14.24 Luk. 22.20 Q. But it is written A bone of him shall not be broken How therefore can the breaking of the bread signifie that the bodye of Christ was broken for us Joh. 19.26 Exod 12.46 A. Although the legs of Christ were not broken yet the bodie of Christ was bruised and even broken with those torments which he suffered upon the Crosse when Christ yeilded up his spirit upon the crosse he was as it were rent into two pieces according to his humane nature Joh. 19.32 33. c. Isa 53.5 Mat. 27.50 Mar. 15.37 Lu. 23.46 Joh 19.30 Q. What is the third Sacramentall Action of the Minister A. The distribution and delivering of the Bread Wine Mat. 26.26 27. Mar 14.22.23 Lu. 22.19 Q. What is signified hereby A. That Christ offereth himselfe and his merits to all that Christ is given and exhibited to as many as have faith to receive him Mat. 26 27 28. Mar 14.23 24. Luk. 22.19 20. Q. What are the Sacramentall Actions of the Communicants A. With reverence to take the Bread at the Ministers hand and to eate it with reverence to take the Cup at the Ministers hand and to drink of it Mat. 26.26 27. Mar. 14.23 Q What is signified thereby A. The particular Application of Christ and his merits the feeding as it were upon the Bodie and Blood of Christ by the exercise of a lively faith to the spirituall refreshing and strengthening of our inward man 1 Cor. 10.16 1 Cor. 12.13 Q. What Persons may safely come to the Lords Table and partake of this heavenly banquet A. All such as have right and title to this Sacrament and have in some good measure prepared themselves to partake of so holy an Ordinance 1 Cor. 11.27 28. Q. What Persons have right and title to this Sacrament A. All the true Children of God and Members of Christ that have been baptized and being come to yeares of discretion are also to examine themselves and to trie their fitnesse for this Sacrament 1 Cor. 11.12 Q. How may a Christian try his fitnesse for this Sacrament A. A man must search and try whether he can find in himselfe those Sacramentall graces which are necessarily required in every worthy Communicant Q. What are they A. They are chiefly these Repentance Knowledge Faith and Love Q. Why is Repentance required in every worthy Communicant A. No man may presume to come to the Lords Table with defiled hands and polluted feet now every sinne defiles and pollutes the soule in Gods sight and therefore whensoever we come to the Lords Table we must remove our sinnes by a solemne renewing of our Repentance Num. 9. vers 6. Eccles 5. vers 1. Jam. 1.27 Jude vers 23. Isa 1.16 Jam. 4.8 Q. How may this be done A. That we may remove our sinnes by a solemne renewing of our Repentance foure things are requisite Q. What is the first of them A. We must search and examine our hearts and lives thoroughly by the Law of God to the end we may come to a true sight
of our sinnes Lam 3.40 Psal 119.59 Rom 3.20 7.7 Jam 1.23 Q. What is the second A. When we have found out our sinnes we must get mournefull spirits broken and contrite hearts for them we must mourne for them with a godly sorrow See 2 Cor 7.9 10 11. Jam 4.8 9. Joel 2.13 Zech 12.10 Psal 51.16 17. Jer 31.18 Mar 14.72 Luck 7.38 Q What is the third A. When we are truely humbled for our sinnes we must make an ingenuous and particular Confession of them to God our Father we must Judge our selves for them we must flee to the Throne of Grace and implore merey and forgivenesse Prov 28.13 1 Joh 1.9 Psal 32.3 4 5. 51.14 Ezr 9.6 14. Neh 1.6 7. 1 Cor 11.31 Psal 51.1 Psal 130.3 4. Q. What is the fourth A. We must promise and covenant to forsake our sinnes and firmely resolve to reforme our waies for the time to come Prov 28.13 Isai 1.15 17. 55.7 Psal 51.13 119.116 Q. But every one is ready to say that he repenteth of his sinnes tell me therefore how may a Christian know whether his repentance be sound and hearty or no A. Sound Repentance consisteth in an inward change of the heart and affections and an outward change of the life and actions and therefore if we find this double change in our selves if we find in our selves a true hatred of all sinne and an unfained love of God and goodnesse with an earnest desire of universall Reformation if we have renounced the practise of every grosse sinne and allow not the least infirmity we see in our selves then we may conclude our Repentance to be sound and hearty Psal 101.3 119.97 113. Psal 40.8 Rom. 7.22 Psal 119.5 6 101 112. Heb. 13.18 Act. 19.18 19. Luk. 19.8 Rom. 7.15 16 19. Q Why is Knowledge required in every worthy Communicant A. First because the other Sacramentall graces presuppose Knowledge Secondly because the Administration and Receiving of this Sacrament is a publike and solemne part of Gods worship wherein many sacred duties are joyned together now knowledge is a grace that is needfull to guide a Christian in the performance of every Christian duty and therefore this that is so great and weighty a Duty can never be performed aright without a good measure of knowledge Q. What knowledge is required in every worthy Communicant A. That a Christian may be fit to receive this Sacrament 1. He must have a competent knowledge of the common grounds principles of Christian Religion 1 Joh. 2.20 2. He must understand the doctrine of the Sacraments in generall and have a distinct knowledge of this Sacrament of the Lords Supper Q. Why is Faith required in every worthy communicant A. 1. Because this Sacrament was ordained to be a spirituall meanes to confirme strengthen our weake faith Rom. 4.11 2. Because Christ and his saving benefits cannot be received without Faith whosoever presumeth to come to this Sacrament without Christ Joh 1.12 Ephos 3.17 Q. What kind of Faith is required in a worthy receiver A. That kind of Faith which maketh a true Believer will also make a worthy Communicant now that is not an Hystoricall but Justifying a particular Faith such a faith as giveth firme and particular assent to the truth of this Proposition Christ loved me and gave himselfe for me Gal. 2.20 Joh 20.28 Psal 20.1 Isai 25.1 Q. What is the office of Faith in this Sacrament A. To behold and to receive Christ and to feed upon the Body and Blood of Christ For Faith is that spirituall eye whereby the true Believer seeth Christ and discerneth the Lords Bodie and that hand of the soule whereby the true Believer receiveth Christ and that mouth of the soule whereby the true Believer feedeth upon the Bodie and Blood of Christ in this Sacrament Joh. 8.56 Heb. 11.1.27 1 Cor. 11.29 Gal. 3.1 Joh 1.12 Joh 6.35 Q. Why is love required in every worthy Communicant A. 1. Because Christ provided this Heavenly banquet not for strangers but for those of his own Family for his own Disciples Now mutuall love Charitie is the Cognizance of a true Disciple Joh. 13.35 1 Joh 3.14 and 4.7 2. Because we cannot upon good ground expect to have the forgivenesse of all our sinnes sealed up unto us in this Sacrament except we bring Christian Charitie in our hearts Mat. 6.14 15. and 18.35 Mar 11.25.26 Luk. 6. vers 37. 3. Because this Sacrament was ordained to be a seale as of our union with Christ our head so of our Communion with all the true Members of Christ 1 Cor. 10.16 17. 1 Cor. 12.12 13. 4. Because Charitie is the Rule of all gracious actions 1 Cor. 16.14 Q. What rules of love are we to observe when we intend to come to the Lords Table A. These two Rules prescribed by Christ are diligently to be observed viz. 1. If he hath ought against thy neighbour if thy neibour have offended and wronged thee forgive him Mar. 15.25 Mat 5.44 Luk 6.27 28. Mat. 18.21.22 2. If thy brother hath ought against thee if thou hast any way offended grieved or wronged thy brother goe reconcile thy selfe unto him then come to the Lords Table Mat. 5.23 24. Rom. 12.21 Q. Hitherto of the Sacraments tell me now what is Prayer A. Prayer is a pious Colloquy and humble Discourse with God wherein we lift up our soules and expresse the desires of our hearts unto God as to our heavenly Father 1 Sam. 1.13.15 Psal 25.1 62.8 Mat. 6.6 9. Q. How may we expresse the desires of our hearts unto God A. The Lord understands the language of the heart as well as of the tongue and therefore we may expresse the wishes and desires of our hearts both by vocall and by mentall Prayer Rom. 8.27 Mat. 6.8 Q. What is mentall Prayer A. It is the expression of the mind by secret ejaculations by sighes groanes See Ex. 14.15 Neh. 2.4 Ps 79.11 Rom. 8.26 1 Sam. 1.13 Q. What is a vocall Prayer A. It is the expression of the mind in words when our tongues are the true interpreters of our hearts opening and uttering our inward defires unto the Lord. 1 Kings 8 22 23. Joh 17.1 Q. Is there any Rule left us by which we ought to frame our Prayers A. Yes the Prayer which Christ taught his Disciples commonly called the Lords prayer is both an absolute Prayer in it selfe which we may and ought to use and also a perfect Platforme of Prayer All our Prayers are to be framed according to this Patterne Luk 11.1 2 3 4. Mat. 6.9 c. Q. What are we generally to consider for the right performance of this duty in Prayer A. That we may rightly performe this holy and heavenly duty these foure things are to be considered 1. To whom we are to pray 2. In whose Name 3. In what manner 4. For what persons Q. To whom are we to pray A. To God alone Psal 38.9 50.15
65.2 Isai 42.8 48.11 Phil 4.6 Q. Why are we to pray to God alone A. 1. Because God only knoweth the hearts of all the children of men 1 Kings 8.30 3 Chron 6.30 Psal 44.21 Jer 17.10 Act 1.24 2. Because God onely is every where present and therefore able to heare the Prayers of all persons in all places Jer 23.23 24. Ps 139.7 12. 3. Because God onely is Almighty and therefore able to give us whatsoever we aske And as he is Almighty so he is most mercifull and therefore most ready to grant our requests Job 42.2 Jer 32.17 Gen 18.14 Luk 1.37 Isai 63.16 4. Because we cannot call upon any religiously in whom we may not believe Rom 10.14 Now we are to believe only in God Whosoever doth place his faith and confidence in any Creature is accursed Jer 17.5 5. Because no part of divine worship is to be communicated to any creature But Prayer is such a principall part of divine worship that it is often put for the whole Service of God Matt 4.10 Isai 42.8 Jer 10.25 Joel 2.32 Act 9.14 6. Because Christ hath taught us to direct all our Prayers to our heavenly Father Now there is none which is our Father in heaven but God alone Matt 6.9 Q. In whose name are we to pray A. In the Name of Christ alone Prayer is a calling upon God the Father in the Name of the Son through the assistance of the Holy Ghost Joh 16.23 26. Heb 4.14 16. Zech 12.10 Rom 8.26 Eph 6.18 Jude v. 20. Q. Why are wee to pray in the name of Christ alone A. 1 Because as there is but one God so there is but one Mediator between God and men the man Christ Iesus 1 Tim. 2.5 Christ is the onely Mediator as of Redemption so also of Intercession Act. 4.12 Rev. 8.3.4 2. Because we are taught to direct all our Prayers to our heavenly Father Now God is our Father in Christ alone and therefore to come to God in any other name is abominable Q. May we direct our prayers to the Sonne or to the holy Ghost by Name A. Yes prayer may be directed to the a Father or to b Christ his Sonne or to the c holy Spirit But when we direct our Prayer particularly to one person of the three this must be done with due care of worshipping all in one We must pray to all though we name but one when we mention but one with our mouths in our minds and hearts we must conjoyne all the three persons as those which cannot be severed in will in counsell or in outward actions because they are one in nature and Essence a Mat. 26.39 Ephes 3. vers 14 16. b Act 7.59 and chap. 9. vers 10.14 1 Cor. 1. vers 2. c Mat. 28.19 2 Cor. 13.14 Q. In what manner are we to pray A. We must not come rashly but with prepared hearts to the performance of this heavenly dutie And our hearts being prepared Psal 57.7.108 1. Eccles 5.1 2. We must pray 1. With heedfull attention keeping our hearts from vaine and wandring cogitations Prov. 4.23 2. With humilitie of spirit in regard of our owne basenesse and unworthynesse Gen 18 27. and 32.10 Isai 66.2 Lu. 18.13 2 Sam. 7.18 19. Ezra 9.5 6. 3. With reverence towards the glorious Majestie of that God to whom we speak in prayer Psal 95.3 6. Eccles 5.2 Luk 22.41 Mat. 26.39 Eph. 3.14 4. With Faith that is with perswasion that our persons are accepted of God in Christ and that our Prayers shall be heard Heb 10.22 Jam. 5.15 1 Joh. 5.14 5. With a sincere purpose to forsake those sinnes which we confesse unto the Lord and pray against Psal 66.18 Prov. 15.8 Isai 1. â—â— 2 Tim. 2.22 and 1 Joh. 3.22 6. With Charitie in our hearts We must lift up holy hands without wrath and without doubting 1 Tim. 2.8 Mat. 5.23 24. Mar. 11.25 7. With perseverance without fainting patiently expecting a gratious answer from the Lord. Luk. 18.2 c. Psal 27.14 Gen. 32.24 Hos 12.4 Ephes 6.18 Col. 4.2 Q For what persons are we to pray A. For our selves and others For the whole Church of God for all sorts and degrees of men for a Magistrates b Ministers and the afflicted c Members of Christ Yea we are to pray for all men living even our very d Enemies who hate and persecute us Mat. 6.11 12 13. Iam. 5.16 Psal 122.6.7 8. Ioh 17.6 11 20. a 1 Tim. 2.1 2. Psal 72.1 b Eph. 6.19 Col. 4.3 2 Thes 3.1 Heb. 13.18 19. c Psal 25.22 and 44.4 d Mat. 5.44 Luk 23.34 Act. 7.60 Rom. 12.14 Q Are none living on earth excepted A. None but those who have committed the unpardonable finne against the holy Ghost and are apparently rejected of God Se 1 Joh. 15.16 1 Sam. 16.1 Q. But although all men are to be commended to God in our Prayers yet are not some to be preferred before others A. Yes Prayer is one of the most principall effects of love and therefore those whom we may and ought to preferre before others in our Love we may and ought to preferre before others in our Prayers See Ioh. 17.9 Eph 6.18 2 Tim 1.16 19. 1 Sam 12.23 Q. What are the parts or severall kinds of Prayer A. Petition and Thanksgiving Now these two are to be joyned together in use and to these * Confession of sinnes is to be annexed that we may be the better prepared both to make Petition and to give thanks * Neh. 1.6 7 8 9. and 9.32 33 34 35. Psal 143.2 Dan 9.8 9. Phil. 4.6 Col 4.2 1 Thess 5.17.18 Gen 32.9 11. Rom 1.8 10. Ephes 1.16 Phil 1.3 4. Col 1.3 1 Thes 1.2 Q. What is Petition A. That part of prayer wherein we request and aske something of God according to his will revealed in his word Rom. 8.27 1 Ioh. 5.14 Q. With what mind and affections are we to make our petitions and requests known to God A. 1. With a true sence feeling of our wants 1 King 8.38 1 Sam. 1.10 Psal 63.1 Iam. 1.5 2. With fervencie of spirit and an earnest desire to have our wants supplyed Psal 130.1 and 143.6 Lam. 2.19 Rom 8.26 and 15.30 Jam. 5.16 3. With speciall faith in those Promises which concerne our particular wants Mar. 11.24 Iam 1.6 and 5.15 1 Ioh. 5.14.15 Q. For what things may we make request unto God A. For such good things as the Lord hath promised our faith must rest upon the promise of God and therefore every petition must have respect to some promise Now as things are promised so they must be praid for things absolutely promised may be absolutely prayed for but where God hath put conditions and exceptions to his promise here our prayers must have respect not only to the blessing promised but also to the condition annexed and therefore things conditionally promised must be asked with this or the like exception if it seem good unto his Majesty 2 Sam. 7.27 28