pared, and yet are still out of frame, would they not be unworthy receivers, should they come to the Lord's table?

A. When such as are gracious do by self-examination, and other duties, endeavour to get their hearts prepared, tho' they find them out of frame, they ought to come to the Lord's table, because God may bring them into frame in and by his ordinance; however, they must wait there, and attend upon God out of obedience, when they cannot do it with sensible melting, warm and delightful affections, and their sincerity through Christ will be accepted.

Q. 8. When we doubt and fear whether we be truly gracious, may we come to the Lord's table?

A. We may and ought to come to the Lord's table although under doubts and fears, if we have a sense of our need of, and hungering desires after Jesus Christ, together with resolutions to give up ourselves in covenant to the Lord. This sacrament being a means of getting evidence of God's love; and when we cannot come with assurance, we may come for assurance.

Q. 9. What must be our behaviour at the table of the Lord that we may be worthy receivers ?

A. That we may be worthy receivers, our behaviour at the table of the Lord, must be humble and reverent as to the outward gesture of our bodies, and inward frame of our hearts; we must seriously mind the outward elements and actions, looking chiefly to the things signified, represented and exhibited in the ordinance; we must meditate upon Christ's death, so disgraceful and painful for us; grieving for our sins the cause of it, hungering and thirsting after him, and the benefits purchased by his death; applying the promises of the covenant and new Testament, which is of full force thro' the death of the Testator, drawing nourishments, and all needful spiritual supplies from him in whom all fulness doth dwell, rejoicing in his love, giving thanks for his grace, renewing our covenant, and mingling all especially with faith, and most endeared love to the Lord, and with love in him, one to another.

Q. 10. What is required of worthy receivers after they come from the table of the Lord?

A. It is required of worthy receivers after they come from the table of the Lord, that they examine themselves as to their carriage and success, if they have not met with God, and have been out of frame that they enquire into the cause, mourn for their defects, be earnest for pardon, and by after pains, labour to get the benefits of the ordinance, and withal, endeavour to amend for the future. If they have met with God, and been enlarged, and sweetly refreshed, they must be very thankful for assistances and enlargements, labour to retain the sweet relish they have had still upon their spirit; they must endeavour to draw more and more virtue from Christ, for the crucifying of the world, and the flesh, they must be very watchful, against Satan sin, and carnal security; they must be careful to perform their vows, and keep the covenant which they have renewed.

Q. 11. What is the sin of unworthy receiving of the Lord's supper?

A. The sin of unworthy receiving of the Lord's supper, is, that such are guilty of the body and blood of the Lord; that is they are guilty of an affront and indignity which they offer to the Lord's body and blood. 1 Cor. xi. 27. Whosoever shall eat this bread and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.

Q. 12. What is the danger of our unworthy receiving the Lord's supper?

A. The danger of our unworthy receiving the Lord's supper, is the eating and drinking judgment to ourselves; that is, Provoking the Lord, by our unworthy receiving, to inflict temporal, spiritual, and eternal judgments upon us, 1 Cor. xi. 29, 30. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body. For this cause many are weak and sickly among you, and many aleep.

98. Q. What is prayer?

A. Prayer is an offering up of our desires to God,

for things agreeable to his will, in the name of Christ, with confession of our sins, and thankful acknowledgement of his mercies.

Q. 1. How many parts are there in prayer?

A. There are three parts in prayer, petition, confession, and thanksgiving; but most properly prayer consists in petition.

Q. 2. What kind of petition is prayer unto God? A. The petition of the lips without the desire of the heart, may be reckoned prayer with men: but it is not acceptable prayer unto God, which is an offering up of our desires unto him, and pouring forth of the heart before him, Psalm Ixii. 8. Trust in him at all times ye people, pour out your hearts before him. Q. 3. Unto to whom are we to direct our prayers? A. We are to direct our prayers unto God only, Psal. v. 2, 5. Hearken unto the voice of my cry, my King, and my God: for unto thee will I pray. My voice shalt thou hear in the morning, in the morning will I direct my prayer unto thee, and I will look up. Q. 4. Why are we to direct our prayers only unto God?

A. We are to direct our prayers only unto God. 1. Because prayer is a part of religious worship, and God is the only object of religious worship, Matth. iv. 10. Thou shalt worship the Lord thy God, and him only shalt thou serve. 2. Because God only is every where present to see his people, and to hear their prayers, Psal. xxxiv. 15. The eyes of the Lord are upon the righteous, and his ears are open unto their cry. 3. Because God only can answer our prayers, by fulfilling our desires, and giving the things which we pray for, and stand in need of, Psalm cxiv. 18, 19. The Lord is nigh unto all them that call upon him. He will fulfil the desire of them that fear him: he also will hear their cry, and save them.

Q. 5. For what things may we pray unto God?

A. 1. We may not pray unto Ged for any sinful desires, James iv. 4. Ye ask and receive not, because ye ask amiss; that ye may consume it upon your lusts. 2. We may and ought to pray unto God only for such things as are agreeable unto his will, 1 John v. 14, 15.

And this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us: and if we know that he heareth us, we know that we have the petitions that we desire of him.

Q. 6. What are the things agreeable unto God's will, which we may pray for?

A. The things which we may pray for, are not all things which are agreeable unto his secret will; for thus all things which come to pass, even the worst of sins, that are committed, are agreeable unto God's se-· cret counsel and eternal determinations. But all things which are agreeable unto God's revealed will in his word, we may pray for; such as, the pardon of our sins, the supplies of his grace, spiritual life and strength here, eternal life and glory hereafter; deliverance from spiritual and eternal evils; also whatever temporal good things we stand in need of, and all those things which he hath either expressly, or inclusively promised in this covenant unto us.

Q. 7. In whose name ought we to pray unto God? A. We ought to pray unto God only in the name of the Lord Jesus Christ, John xiv. 13, 14. Whatsoever ye shall ask in my name, that I will do, that the Father may be glorified in the Son. If ye shall ask any thing in may name, I will do it.

Q. 8. What is it to pray unto God in the name of Christ?

A. To pray unto God in the name of Christ is, not barely to mention the name of Christ with our lips in the conclusion, or any part of our prayers; but it is by faith to mention his name, depending upon Christ alone for admittance and access, unto God in prayer, for acceptance, audience, and a gracious return of our prayers. Eph. iii. 12. In whom we have boldness, and access with confidence through the faith of him.

Q. 9. Why must we pray unto God in the name of Christ?

A. We must pray unto God in the name of Christ, because God being so infinitely holy and jealous, so infinitely just and righteous, and we being so unholy and sinful; and our prayers at best so imperfect, and so mingled with defilement, that neither our persons

would find acceptance, nor prayers any audience with · God, without the name and mediation of Christ, and the mixture of the sweet incense of his merits, with our prayers to take away the ill savour of them; and the using of his interest with the Father upon his account alone, to give an answer unto them, Rev. viii. 3, 4. And another angel came and stood at the altar, that is, the Lord Jesus Christ, who is the angel of the covenant having a golden censer, and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar, which was before the throne: and the smoke of the incense which came with the prayers of all saints, as"cended up before God, out of the angel's hand.

Q. 10. May we not make use of the name of angels; and the virgin Mary, and other saints in prayer, directing our prayers unto them to help us, at least toimprove their interest in heaven for us, as the Papists do teach and practise?

A. 1. It is idolatry to direct our prayers unto any creature, God being the only object of this, and all other religious worship; therefore we ought not to direct our prayers unto angel's (who have refused worship) much less unto saints, Col. ii. 18. Let no man beguile you of your reward, in a voluntary humility, and worshipping of angels, Rev. xix. 10. And I fell at his feet to worship him and he said, See that ye do it not: I am thy fellow servant, &c. 2. There is but one Mediator and intercessor in heaven for us: namely, the Lord Jesus Christ and it is an affront to him to make use of any angels or saints as our intercessor, 2 Tim. ii. 5. There is one God, and one Mediator between God and man, the Man Christ Jesus, 1 John ii. 1. If any man sin, we have an Advocate with the Father Jesus Christ the righteous. 3. We have neither precept nor example in scripture for, nor any promise unto, any prayers which we shall make either unto, or by either angels or saints. 4. The chiefest saints in heaven are ignorant of our condition on earth, neither can they, where they are, hear, much less give answer unto our prayers; and therefore are unfit to be the objects of our prayers or