Q1. Why do we need direction in prayer?

A. Because man is naturally a stranger, both to God and himself; being ignorant both of the glorious perfections of God, Rom. 3:11; and of his own sins and wants, Rev. 3:17.

Q2. From whence are we to take direction in prayer?

A. From the whole word of God which is of use to direct us therein.

Q3. Is every part of the word of equal use for our direction in prayer?

A. Though "all things in the scripture are not alike plain in themselves, nor alike clear unto all;"182 yet there is no part of the word from whence an intelligent person in the due use of the ordinary means, may not gather something that may be proper matter either for petition, confession, or thanksgiving in prayer, 1 John 5:14.

Q4. Of what use in prayer, are the sins of which we read in scripture, that other churches before us have been guilty of, and the judgments which have been inflicted for the same?

A. They are of use to direct us to pray, that the Lord would keep his church and people, in the day in which we live, from running into the same snares, and thus exposing themselves to the same judgments, 1 Cor. 10:11.

Q5. Of what use in prayer are the doctrines of the word in general?

A. They are of use to instruct us in the principles of religion, or chain of divine truth; without some knowledge of which, it is impossible to pray to the edification, either of ourselves or others, Rom. 10:14.

Q6. Of what use is the doctrine of the blessed Trinity, in particular, for our direction in prayer?

A. It is of singular use, to point out the method in which we are to hope for the blessings we pray for; namely, from the Father, through Christ, by the Spirit, according to Eph. 2:18 - "Through him (that is, through Christ), we have access by one Spirit unto the Father."

Q7. Of what use are the offices of Christ, for our direction in prayer?

A. They are of use to us to direct us to pray, that, of God he may be made unto us wisdom, as a prophet; righteousness, as a priest; sanctification, as a king; and complete redemption, as being all the three in one person, 1 Cor. 1:30.

Q8. Of what use are the promises for this end?

A. They contain the very matter of prayer; and the pleading of them by faith, as also the right manner in which the duty should be performed, James 1:6.

Q9. What is the special rule of direction for the duty of prayer?

A. It is that form of prayer which Christ taught his disciples, commonly called, The Lord's Prayer.

Q10. Why is this called the special rule of direction?

A. Because, there is not any one portion of scripture, where the petitionary part of prayer is so comprehensively and methodically laid down, as in the Lord's prayer.

Q11. Could Christ use this prayer for himself?

A. No; he could not put up the fifth petition, "Forgive us our debts;" because he had no sins of his own to forgive, being "separate from sinners," Heb. 7:26.

Q12. Why then is it commonly called the Lord's Prayer?

A. Because it was dictated by him to his disciples, in answer to their request, Luke 11:1 - "Lord, teach us to pray, as John also taught his disciples."

Q13. Did Christ prescribe this prayer as a form, or as a pattern?

A. He prescribed it as a PATTERN, for direction in the duty of prayer, Matt. 6:9 - "After this MANNER pray ye."

Q14. What is the difference between a form and a pattern of prayer?

A. A form of prayer is a certain mode of expression, which must be used without the least variation; whereas a pattern is only a directory as to the matter, leaving the suppliant himself to clothe his desires with such words as are most adapted to his present circumstances.

Q15. Why then is the Lord's prayer called, in the answer, that form of prayer which Christ taught his disciples?

A. Because the words of this prayer, "may be used as a prayer" to God, equally with other scriptures, "so that it be done with understanding, faith, reverence, and other graces necessary to the right performance of the duty of prayer."183

Q16. How does it appear, that this prayer is not designed for a form to the precise words of which Christ's disciples and followers are to be tied strictly down, in all after ages?

A. This plainly appears, from its not containing expressly all the parts of prayer; and from its not being related by Matthew and Luke in the same manner.

Q17. What are those parts of prayer which are not expressly contained in the Lord's prayer?

A. They are the confession of our sins, and the thankful acknowledgment of God's mercies: neither of which are in express terms, but by consequence only, contained in the said prayer.

Q18. From what part of this prayer may confession of sins be deduced?

A. From the fifth petition; for, when we pray, "Forgive us our debts," we, by consequence, confess that we have debts to be forgiven.

Q19. How is a thankful acknowledgment of mercies included in the Lord's prayer?

A. When we pray, "Hallowed be thy name," we, of consequence, make a thankful acknowledgment of all those known instances, in which God's name has been glorified; and when we pray, "Give us this day our daily bread," we acknowledge the bounty of his providence, which has hitherto so kindly supplied our wants.

Q20. 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 between 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.

Q21. How do they differ in the fourth petition?

A. Matthew has it, "Give us this day our daily bread," chap. 6:11; Luke, "Give us day by day our daily bread," chap. 11:3.

Q22. What is the meaning of "give us this day?"

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

Q23. What is imported in "give us day by day?"

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

Q24. How do the two evangelists differ, as to their manner of expressing the fifth petition?

A. Matthew says, "Forgive us our debts as we forgive our debtors," chap. 6:12; Luke expresses it, "Forgive us our sins, as we forgive every one that is indebted to us," chap. 11:4.

Q25. How do they differ as to the conclusion?

A. Matthew has it; Luke leaves it out.

Q26. 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 very same words, without the least variation.

Q27. What argument is there from the practice of the apostles against its being a set form?

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.

Q28. 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 11:2.

A. No more can be intended by this expression in Luke, "When ye pray, SAY," than what is meant in the parallel place, Matt. 6:9: "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.

Q29. 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.

Q30. But may not they, who are weak in knowledge, read sound forms as their prayers to God?

A. No; they ought to repeat them, because the committing of them to memory will tend to imprint the matter of them more deeply on the mind, than the bare reading can possibly do: besides, there is not the least shadow of an example in scripture, for reading prayers to God on any account whatsoever.

Q31. Why is the continued practice of set forms unwarrantable?

A. Because the case and circumstances of the church in general, and every member of it, in particular, are so exceedingly various, that it is impossible any set form can correspond to them. Moreover, the continued practice of a set form, as it encourages sloth, so 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. 8:26.

Q32. "Of how many parts does the Lord's prayer consist?"

A. The Lord's prayer consists of three parts, a "preface, petitions, and a conclusion."184

Q1. Do men need directions, rules, and helps in prayer?

A. They do greatly need them, for in, and of ourselves we know not what to pray for as we ought; Romans 8:26. Likewise the Spirit also helps our infirmities; for we know not what we should pray for as we ought, etc. Nor how to pray in a right manner, and for right ends; and a mistake in either frustrates our prayers; James 4:3. You ask, and receive not, because you ask amiss, that you may consume it upon your lusts.

Q2. When do men mistake in the matter of their prayer?

A. They mistake in the matter of prayer, when they ask of God things that are not lawful, good and agreeable to his will. So the disciples were ready to do, in calling for fire from Heaven on the Samaritans; Luke 9:54, 55. And when his disciples, James and John, saw this, they said, Lord, will you that we command fire to come down from Heaven, and consume them, even as Elijah did? But he turned and rebuked them, and said, You know not what manner of spirit you are of.

Q3. When do men mistake in the manner of prayer?

A. They mistake in the manner, when they ask mercies of God for carnal ends, to satisfy their lusts; James 4:3. You ask, and receive not, because you ask amiss, that you may consume it upon your lusts. Or in a drowsy and careless manner; Isaiah 64:7. And there is none that calls upon your name, that stirs up himself to take hold of you, etc.

Q4. What helps has God afforded us to furnish us to prayer, both in respect of the matter and manner?

A. The scriptures abundantly furnish us with all sorts of helps and directions for the matter of prayer. It directs us, both in confession of sin, original and actual; Psalm 51:4, 5. Behold I was shaped in iniquity, and in sin did my mother conceive me. Against you, you only have I sinned, and done this evil in your sight, etc. Petition and thanksgiving; Philippians 4:6. Be careful for nothing, but in everything, by prayer and supplication, with thanksgiving, let your requests be made known unto God.

Q5. Does it afford us any help, or direction, as to the manner of prayer also?

A. Yes, it does; and that both as to, (1.) Our sincerity in prayer; Hebrews 10:22. Let us draw near with a true heart, in full assurance of faith; having our hears sprinkled from an evil conscience, and our bodies washed with pure water. (2.) As to our humility in prayer; Psalm 10:17. Lord, you have heard the desire of the humble; you will prepare their heart, you will cause your ear to hear. (3.) As to our faith in prayer; James 1:6. But let him ask in faith, nothing wavering, etc. (4.) As to our fervency in prayer; James 5:6.-The effectual fervent prayer of a righteous man avails much.

Q6. Are these external rules and directions sufficient in themselves to enable us to pray acceptably?

A. In respect of external direction they are sufficient, and we need no other outward rules than what the scriptures furnish; but besides that, the internal helps and assistances of the Spirit are necessary to the offering up acceptable prayer; Romans 8:26. Likewise the Spirit also helps our infirmities; for we know not what we should pray for as we ought; but the Spirit itself makes intercession for us, etc.

Q7. But does the scripture only furnish us with general rules of direction for prayer;

A. No, it furnishes us also with an excellent pattern and example of prayer, composed by Christ for our direction; Matthew 6:9. After this manner therefore pray you: Our Father, which are in Heaven, etc.

Q8. Are Christians tied by a necessity to use that form of words? Or was it only intended for a directory to them?

A. That form of words may be lawfully used, but it is plain its intention was to regulate our petitions by it; and therefore they that use it in spells and charms, as the Papists; or those that think nothing is prayer, but that form of words; abuse Christ's intention in it.

Q9. How does it appear, it was not Christ's intention strictly to bind us to that very form of words in our prayers?

A. Divines give us these reasons against it, (1.) Because this prayer is set down diversely by the evangelists; Matthew 6:10, 12. Your kingdom come. Your will be done in earth, as it is in Heaven. And forgive us our debts, as we forgive our debtors. And Luke 11:3, 4. Give us day by day our daily bread. And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation, but deliver us from evil. (2.) Christ and his apostles did not always use this form of words afterwards, as appears by his prayer at Lazarus' grave, John 11. and that for his apostles, John 17. (3.) Because these words, Matthew 6:9. After this manner, etc. plainly show, its use was intended for a directory to us.

Q10. What is the first inference from hence?

A. Hence we learn the fullness and completeness of the Scriptures, not only for the guiding and settling of our faith in things that are to be believed, but also of our whole practice, in every duty we are to perform.

Q11. What is the second inference hence?

A. Hence we are informed, how necessary it is to acquaint ourselves with the mind of God, revealed in his word, that we may guide ourselves in prayer, both for matter and manner thereby: and not utter to God words without knowledge.

Q12. What is the last inference from hence?

A. That those who neglect all prayer, and those that satisfy themselves with a form of prayer, which they utter without knowledge of affection, do greatly sin against God. And that it is the duty of all Christians, from a sense of their own sins, wants, and mercies, to be often with God in prayer, guiding themselves in that spiritual duty, by such inward, and outward helps, as his word and Spirit are able to furnish them with. Of the Preface to the Lord's Prayer

Q1. Do we need direction in prayer?

A. Yes: For we know not what we should pray for as we ought, Rom. 8:26.

Q2. Should we pray to God for direction?

A. Yes: Lord, teach us to pray, Luke 11:1.

Q3. Hath he given us direction in prayer?

A. Yes: Take with you words, and turn to the Lord, Hos. 14:2.

Q4. Is the whole word of God of use to direct us?

A. Yes: I will show thee that which is noted in the Scripture of truth, Dan. 10:21. compare 2 Chron. 9:23.

Q5. Is the Lord's Prayer to be used as a directory for prayer?

A. Yes: After this manner therefore pray ye, Matt. 6:9.

Q6. And is it to be used as a form of prayer?

A. Yes: When ye pray, say, Our Father, Luke 11:2.