upon the matter, acknowledge the bounty of his providence, which has hitherto so kindly supplied our

wants.

Q. 20. How do the evangelists Matthew and Luke differ, as to the manner in which they relate this prayer?

A. Though there be a perfect harmony betwixt them, as to the sense or matter of the prayer; yet there is some difference as to the mode of expression, particularly in the fourth and fifth petitions. Q. 21. How do they differ in the fourth petition?

A. Matthew has it, "Give us this day our daily bread," chap. vi. 11; Luke, "Give us day by day, our daily bread," chap. xi. 3.

Q. 22. What is the meaning of give us this day?

A. It is a petition of what we want at present.

Q. 23. What is imported in give us day by day?

A. The expression imports, that the wants, which need to be supplied, will daily recur.

Q. 24. How do the two evangelists differ, as to their manner of expressing the fifth petition.

A. That though several prayers of theirs are recorded in the New Testament, yet none of them use the express words of the Lord's prayer.

Q. 28. Would it not seem that this prayer is commanded to be used as a form, from our Lord's prefixing these words to it: "When ye pray, SAY, Our Father," &c. Luke xi. 2?

A. No more can be intended by this expression in Luke, When ye pray, say, than what is meant in the parallel place, Matt. vi. 9. AFTER THIS manner pray ye; namely, to use the Lord's prayer as a directory; otherwise, Luke's form, and not Matthew's should be followed.

Q. 29. May none, at any rate, use set forms, however sound?

A. If set forms are sound, or agreeable to the will of God, they may be used by children, or such as are weak in knowledge, till they acquire some insight in the principles of religion; and then they ought to be laid aside, and extemporary prayer practised and improved.

Q. 25. How do they differ as to the conclusion?

it out.

Q. 26. What is the argument from all this, against the Lord's prayer being designed for a set form?

A. The argument is, that if it had been designed for a set form, the two evangelists would have expressed it in the same very words without the least variation. Q. 27. What argument is there from the practice of the apostles against its being a set form?

example in scripture, for reading prayers to God on any account whatsoever.

Q. 31. Why is the continued practice of set forms unwarrantable?

A. Because the case and circumstance of the church in general, and every member thereof in particular, is so exceeding various, that it is impossible any set form can correspond thereunto. Moreover, the continued practice of a

set form, as it is an encouraging of sloth, so it is an overlooking the aid of the Spirit, whose office it is to help our infirmities, when "we know not what we should pray for as we ought," Rom. viii. 26.

Q. 32. "Of how many parts doth the Lord's prayer consist?"

A. The Lord's prayer consists of three parts, a "preface, petitions, and a conclusion."

A. It is contained in these words, [Our Father which art in heaven].

Q. 2. What is the end and design of this preface?

A. It is to give us a directory how to invocate or address the true object of all religious worship. Q. 3. What is it to invocate or address God in prayer?

A. It is, in a believing and reverential manner, to make mention of some of his names, titles, or attributes, in a suitableness to the nature of the duty in which we are engaged: as in 1 Kings viii. 23. Dan. ix. 4.

Q.4. Whom do we invocate, or call upon, when we address the [FATHER]?

A. We invocate the.THREE-ONEGOD; because though each person of the Trinity be the object of worship, 2 Cor. xiii. 14; yet when any one of these adorable persons is addressed, we are, in our minds, to include the other two; in regard the very same divine nature and essence is in them all, 1 Chron. xxix. 10.

A. To teach us, that the object of true and acceptable worship is a reconciled God, Psal. cxxx. 4.

Q. 6. In what respect is God called a Father, with reference to men?

A. He is called a Father, with reference to them, either in respect of creation, external covenant-relation, or the grace of adoption.

Q. 7. To whom is he a Father in respect of creation?

A. In this respect he is a Father to all mankind in general, Mal. ii. 10.

Q. 8. To whom is he a Father in respect of external covenant relation?

A. To all the members of the visible church, or such as profess the true religion, and their children, 2 Cor. vi. 18.

Q. 9. To whom is he a Father in respect of the grace of adoption?

A. To believers only, or such as are "the children of God by faith in Christ Jesus," Gal. iii. 26.

Q. 10. May not every one who hears the gospel warrantably cry

unto God, My Father, according to Jer. iii. 4?

A. No doubt but it is their duty to do so, upon the call and command of God; but none will actually do it in faith, but they into whose hearts "God hath sent forth the Spirit of his Son," Gal. iv. 6.

Q. 11. What are we taught, when we are directed to invocate God in prayer, by the title of Father?

A. We are hereby taught, [to draw near to God-as children to a Father].

Q. 12. In what manner should God's children draw near to him as their Father?

A. [With all holy reverence and confidence].

Q. 13. Why called [holy reverence]?

A. To distinguish it from that dutiful regard and respect which children owe to their parents by the dictates of nature's light.

Q 14. Wherein consists the nature of this [holy reverence]?

A. It consists in a most profound inward esteem of God, as a Father, accompanied with "other child-like dispositions,"* becoming that relation, Isa. Ixvi. 9.

Q. 15. What are these other child-like dispositions, which accompany the reverence wherewith God's children approach unto him?

A. Among others, there are patience under his rebukes, Mic. vii. 9; obedience to his commands; Acts ix. 6; and a fervent zeal for his honour and glory, Mal i. 6.

Q. 16. What is that [confidence] which God's children have in him as their Father?

A. It is that entire trust they repose in him, as [able and ready to help] them.

Q. 17. Whence are they persuaded of his ability and readiness to help them?

A. From his all-sufficiency,

*

Luke xi. 13. and boundless liberality, Psal. lxxxiv. 11. as laid out in the promise for their behoof.

Q. 18. What help doth he af ford them?

A. Such a help as to do ALL; "for it is God that worketh in us, both to will and to do of his good pleasure," Phil. ii. 13.

Q. 19. Why are we directed to address our Father [IN HEAVEN]?

A. To teach us to draw near to him with "heavenly affectionLam. iii. 41. and due apprehension of his sovereign power, majesty, and gracious condescension, Isa. lxiii. 15, 16.”*

Q. 20. What doth the consideration of his being in heaven more particularly teach us?

A. It teaches us from whence to expect our blessings and benefits, and likewise the manner in which we ought to address God for them.

Q. 21. From whence are we to expect our blessings?

A. From above, James i. 17. because they are in heavenly places, Eph. i. 3.

Q. 22. Why are our blessings said to be in heavenly places?

A. Because their original is from thence, and there will the full enjoyment at last be, Psal. xvi. 11.

Q. 23. What doth the consideration of God's being in heaven teach us, with reference to the manner in which we ought to address him for our blessings?

A. It teacheth us to be modest, humble, and cautious, in our conceptions of, and applications to him; as being a God of such inconceivable greatness, and glorious majesty, Eccl. v. 1. "Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God; for God is in heaven, and thou upon earth, therefore let thy words be few."

Q. 24. Whom doth the relative

pronoun [our], in the preface, refer unto?

A. It refers both to ourselves and others.

Q. 25. What is the import of it as it refers to ourselves?

A. When we are directed to say [our Father], it imports the faith and confidence we are warranted to express in him, as standing in such an amiable relation.

Q. 26. Upon what grounds are we warranted to express our faith and confidence in him, as standing in the amiable relation of our Father?

A. Upon the ground of his being "the God and Father of our Lord Jesus Christ," Eph. i. 3; and upon the ground of our new-covenant Head calling him my Father, in the name of all his spiritual seed, Psal. lxxxix. 26. "He shall cry unto me, Thou art MY FATHER."

Q. 27. What do these words, our Father, import, as they have a respect unto others?

A. They import, [that we should pray with and for others].

Q. 28. What is it to pray [with] others?

A. It is to be the mouth of others to God, or to join with them in family or social worship.

Q. 29. What is it to pray [for] others?

A. It is to express our concern about them, or our sympathy with them before God, as sincerely and ingenuously, as we would do with reference to ourselves were we in the same circumstances, Psal. xxxv. 13.

Q. 30. Who are these [others] we should pray for?

A. We should pray for all men, 1 Tim. ii. 1; yea, for them which despitefully use us and persecute us, Matt. v. 44; but especially for all saints, Eph. vi. 18.

Q. 31. Why have all the saints a special claim to our prayers?

A. Because they are the special favourites of heaven, John xv, 9. and therefore the very butt of the keenest resentment of hell, 1 Pet. v. 8.

Q. 1. What is the meaning of the word [petition]?

A. It signifies asking or desiring of any thing.

Q. 2. How many petitions are there in the Lord's prayer?

A. There are six?

Q. 3. In what order are these six petitions ranged?

A. The three first bear a more immediate respect unto God; and the three last unto ourselves.

Q. 4. What are we taught by

A. Hereby we are taught, first to pray for what concerns the glory of God, as being the highest and most valuable end; and then for what respects our own advantage, as being only subordinate thereunto, Matt. vi. 33.

Q. 5. Which is the first of these petitions?

A. It is in these words, [Hallowed be thy name].

Q. 6. What is signified by the

tions?

A. It is explained in the answer

to be [all that whereby he maketh himself known].

Q. 7. What is our duty with reference to the name of God?

A. It is to pray that it may be [hallowed].

Q. 8. What is the meaning of the word HALLOWED?

A. It is explained in the answer to be the same with glorified: when we pray, Hallowed be thy name, we pray, that God himself may be glorified.

Q. 9. By whom should we pray that God's name may be hallowed or glorified?

A. We should pray, that his name may be glorified by himself; and likewise that he [would enable us and others to glorify him].

Q. 10. What do we mean, when we pray that God's name may be glorified by himself?

A. We mean, that he would be pleased daily to demonstrate it more and more to the world, to be what it really is, most holy and most glorious, so as to excite that adoration and esteem which is due to him; for, says he, "I will be sanctified in them that come nigh to me, and before all the people will I be glorified," Lev. x. 3.

Q. 11. Where doth he thus demonstrate the glory of his own name?

A. In his word; and by his works both of creation and providence, particularly by the glorious device of redemption.

Q. 12. What do we acknow

ledge, when we pray that God would enable us and others to glorify

him?

the several ways, whereby God [maketh himself known], such as his attributes, ordinances, word, and works; and see if we are studying to glorify him in all these.

Q. 14. How do we glorify him in his attributes or perfections?

A. When we think or speak of them with becoming reverence, and endeavour to exercise suitable acts of faith upon them; such as, admiring his wisdom, depending on his power, and trusting to his faithfulness, that he will do as he has said.

Q. 15. How do we glorify him in his ordinances?

A. When we attend upon them, and improve them for our spiritual nourishment and growth in grace, Psal. lxxxiv. 10,

Q. 16. How do we glorify him in his word?

A. When we believe it as the record of God, John xx. 31.

Q. 17. How do we glorify him in his work of creation?

A. When we take up and admire "his eternal power and Godhead," as shining therein, Rom. i. 20.

Q. 18. How do we glorify him in his works of providence?

A. When we have a grateful sense of his mercies, Gen. xxxii. 10; and tremble at his judgments, Psal. cxix. 120.

Q. 19. How do we honour him in his glorious device of redemption?

A. When we receive and rest

upon Christ alone for salvation, as Acts xv. 11. he is offered to us in the gospel,

Q. 20. What do we mean, when

*