the kingdome of grace it signifieth two things 1. An erecting of it where it is not begun before 2. Where it is once erected a full continuance of it to the end Q. Being vnderstoode of the kingdome of glory what is ment by comming A. Then it signifieth also two things 1 A hastening forward of that time wherein we shall be partakers of it 2 A full possessing of it when that time is come Q. By what meanes is this kingdom erected and maintained in us A. The principall meanes are in number foure Q. Which is the first A. The powerfull ministerie of the word vnto which are ioyned the sacraments for the greater strengthening and confirming of our faith Q. Which is the second meanes A. The effectuall working of the spirite of God in our heartes without which the other meanes are vnprofitable vnto vs. Q. Which is the third A. Godly princes good rulers and Magistrates Q. Why what must they doe A. It belongeth to them to reforme religion to purge the Church of God and to defend the true worship and worshippers of God and to subdue all that bee enemies vnto the same Q. How proue you that A. By the testimonie of the Apostle who willeth that they bee prayed for for this ende that men may leade vnder them an honest and a godly life As also by the Prophet Esay who for this cause calleth Kings and Queenes nursing fathers and nursing mothers for the Church of God Q. What is the fourth last meanes for the building vp of the kingdome of God A. Ecclesiasticall discipline or the gouernment of Christ in his Church Q. Wherein standeth it A. It standeth in three things Admonition Suspension Excommunication Q. By whome and howe must these things be put in execution A. By such officers and in such manner as Christ himselfe hath ordayned in his Gospell Q. What be the effects and benefits of this kingdome A. The Apostle hath set them forth 1 Negatiuely nor meats drinks that is not any transitory or earthly matter 2 Affirmatiuely but Righteousnes peace and ioy in the holy Ghost Q. Now shewe briefely what is the sense meaning of this second petition A. The meaning of it is this wee pray that the Lord would subdue vnto his Maiestie all the power of Sathan in vs and all the wicked lustes of the flesh and enable vs both in body soule by his holy spirite to worke acceptably in his sight And to throw downe all his enemies and ours that hee may gloriously raigne and triumph ouer all And that we by Christ may finally bee made partakers of his euerlasting kingdome of glory in heauen Q. Now as briefly shew the particular graces that we craue in this petitiō A. The particulars are these we craue 1 That it would please the Lord to pull downe by the preaching of the worde and working of his holy spirite the kingdome of sinne and Sathan and to establish his owne kingdome in the hearts of the faithfull Q. What els A. 2 That Christ may raigne by his owne lawes and that hee would giue all furtherance vnto it As that it would please him 1 To encrease the number of faithfull preachers 2 To encrease the giftes of the preachers 3 To maintain al schooles of learning 4 To ioyne with the outward preaching his spirite within 5 To stirre vp the people to heare confer reade beleeue and obey c. Q. What els doe we pray for A. 3 That the Lorde would raise vp carefull Magistrates which may be nurses to his Gospell Q. What els A. 4 That God would erect and maintaine such an ecclesiasticall gouernment for his church as he knoweth fit to aduāce his glorie Q. What els A. 5 That he would remoue all contrary lettes and whatsoeuer is against the furtherance of his kingdome Q. Is there anie more A. 6 And lastly that God would hasten either the day of iudgement or the day of death Q. But many you knowe cannot abide to heare of death nor the comming of Christ. A. It is true indeed for the wicked tremble at the hearing of them as Foelix did when Paul spake vnto him of the iudgement to come But the children of God being holden with the temptations of Sathan and their owne corruption Cry out with themselues Come Lord Iesus and with hartie affection do pray and say Thy Kingdome come Q. What say you to such as hinder the kingdome of Christ A. I would wish them to consider that when they say this petition they pray for their owne confusion and destruction The third Petition Thy will be done in earth as it is in heauen Q. WHat is the summe of this petition A. 1 That euery man in his calling may obey God 2 In our callings to direct all thinges to the glory of God 3 To take in good parte whatsoeuer God sendeth whether it bee with vs or against vs. Q. Why is this next A. To shew that then Gods kingdome doth come when his will is done Q. What is your meaning more plainely A. I meane that the Lorde doth not rule in vs if wee remaine vnwilling to obey his worde and striuing against his will Q. How may wée come to the true vnderstanding of this petition A. For the better vnderstanding of this petition wee are to consider of three poyntes 1 Of howe manie sortes the will of God is 2 Whether God willeth sinne or no. 3 Whether the will of God should bee done if wee pray not for the doing of it or no. Q. Uery well the poyntes are verie necessary what say you then of the first poynt A. In respect of God himselfe his will is alwayes but one and that most simple but in respect of vs The will of God is twofolde Hidden Reuealed Q. What doth the Scripture speake of the secret will of God A. The Scripture compareth it to great deepe or a bottomelesse sea which cannot be sounded and vnto hie mountaines which cannot be climed Q. What call you the secret will of God A. That counsel which he neuer reuealed in his worde neither hath promised to reueale in this world Q. Whether may this secret will of God be searched after or no A. No it ought not Q. How proue you that A. In Iohn 21. 23. Act. 1. 7. Q. What call you the reuealed will of God A. That which hee hath made knowne in his worde Q Whether may wee search after that or no A. Yea we may and ought Q. How proue you that N. In Deut. 29. 29. Q. Whether doe wée pray here for the doing of Gods secret will or no A. No for that is euer done and shal while the world endureth Q. Of how many sorts is the reuealeo will of God A. Of two sorts 1. That which God dooth require to be done by vs and that is reuealed in the lawe 2. That which hee hath decreed of vs in his eternall counsell
then haue wee true faith and loue if wee haue true faith and loue then are we knit to Christ and one to another if we bee so then are wee of the true Church of Christ. Q. What is wee were not of the Church A. They that are not of the Church can not make this prayer Q. Why then belike of necessitie we ought to haue vnitie with the true Church in faith and doctrine and substance of religion A. It is very true for as wee haue our father adopting vs and making vs his children so here we professe that we hold our faith with all the members of Gods Church and holde one and the selfe same true religion and worship of God with them yea and all that can say this prayer truely are ioyned in vnitie of faith and religion in respect of the substance Q. What think you then of Schismatiques which doe separate themselues from the publique exercises of the Church A. It followeth therfore that no Schismatiques can truely say Our Father because in their hellish pride they coumpt the children of GOD none of their brethren Q. What els doth this word our teach A. Secondly it teacheth vs that wee must haue Christian loue vnto all men without the dishonor of God and breach of a good conscience See 1. Ioh. 5. 1. Q. What els doth it teach vs A. Thirdly it putteth vs in minde of that sympathie and fellow-feeling of our brethrens miseries which may moue vs to helpe them euen when we can haue fit occasion for we are all as members of one and the same bodie by faith therefore if one bee hurt all must helpe if one bee grieued all must bee grieued and if one reioyce all must reioyce See the places quoted Q. May we not say at any time My father but alwayes Our father A. Yes as in sicknesse pouertie c. so that wee haue a care of others aswell as of our selues for in prayer al pride and selfe-loue must be quite shut out Q. What els may wée gather from this word Our A. Fourthly it banisheth all pride and disdaine of our brethren and breedeth all humilitie and lowlines yea and it teacheth vs to haue a base conceit of our selues and a reuerend opinion of others yea euen of the simplest if they feare God and haue the spirit of adoption which God knoweth for then are they the sonnes and daughters of the same father that wee haue or professe to haue Q. What must superiours and men of authoritie which haue great places callings so far humble themselues vnto simple poore Christians as you say A. Yea that they must if they will call God their father and to deale plainly no superiour can vse this prayer aright before they so abase themselues that they take the most simple and meanest Christians that are for their brethren and so likewise vse them Q. Some will not be called brethren nor call others by that name for they hold this name of brother or sister especially in Christ to be a most odious name they vse it if they do vse it at al in scorne and reproch accompting them Puritanes c. Which vse such kinde of spéeches what say you of them A. Surely I thinke that they doe much forget theÌ„selues for howsoeuer they will seeme to deny defie y â— name of brother sister out of prayer â—et in prayer if they pray as they oughâ— they doe confesse it except they doe mocke and dissemble with God which is no small sinne for God cannot be our father except the rest of his children and true Christians be our brethren Q. If superiours must so abase themselues as to take the simplest and meanest for their brethren and so their equals then you shall agrée with the Anabaptists which would haue no distinction nor difference to bee allowed betwéene the Prince and subiect the Magistrate and people betwéene one and another but all must be as one A. No sir that is not my meaning farre be it from me for there must bee degrees of persons of callings and of estates and there must be a distinction between Magistrates and inferiours for the auoyding of disorder and confusion and maintenance of peace which is Gods ordinance or els all should be head or all should be foote c. which were as monsterous and absurd in the bodie politicall as it would be in a bodie naturall Q. If that bee not your meaning then what is your meaning A. This I meane and affirme that all those which haue any prerogatiue aboue others should consider that though they bee aboue others in things of this world yet others may be aboue them in heauenly things and equall with them in respect of their heauenly father who hath called vs all with a heauenly calling to a heauenly inheritance Q. How may this poynt bee confirmed A. By the testimonie of holy scripture When S. Paul would perswade masters to deale well by thier seruants he vseth this as a reason that they haue a master in heauen with whom is no respect of persons And this is the Apostles meaning when he sayth There is neither Iewe nor Grecian there is neither bond nor free there is neither male nor female for you are all one in Christ Iesus In the 26. verse hee sheweth the reason why and how For â—e are all the sonnes of God by faith in Christ Iesus And for this cause it is sayd The King shall haue the booke of the law by him that he exalt not himself aboue his brethreÌ„ For want of the true knowledge of this poynt the CorinthiaÌ„s despised the poore and would not receiue the Lords Supper with them and therefore the Apostle reproueth them and willeth them to tarrie one for another Q. How can his equalitie and superioritie stand together and be acknowledged on both sides at one time and in one place and in one action busines A. Very well as they do in the publike assemblies and exercises of the Church where 1. That a distinction difference of persons degrees may appeare for auoiding of confusioÌ„ c. euery man hath his place appointed according to his worthines in respect of office or calling or learning or degree or birth or wealth c. then 2. That it may likewise appeare that we are all brethren hauing one God whom we call Our father in the merites of Christ and because all by one faith beleeue one Sauiour and look all by him for one kingdome therefore there is also in token thereof a communitie equalitie of diuers things without any respect of persons Q. How doe you meane that A. Not as the Anabaptistes which would haue all things common but my meaning is this There is not one place for the poore another for the rich one Minister for the greater learned and another for the lesse learned one Sabboth for superiours another for
and extol him his name for them 2. That we and all men may make vse of his workes as by the workes of his iustice to become more duetifull by his iudgements to become more humble by his benefites the more thankefull and by his keeping of promise to become the more faithfull 3. That his creatures may not be abused as that wee vse not our meates and drinkes to surfeting c. but may vse all his creatures modestly soberly and reuerently in the feare of his name with thankesgiuing for the same Yea and aswell for taking as giuing as Iob did Q. As the name of GOD signifieth his worde what doe we craue A. 1. That his word and Gospell may bee continually and faithfully preached and also may bee beleeued obeyed and reucrenced 2. That men in preaching the worde of God doe not seeke their owne praise and glorie nor their owne reuenge which is worse 3. That the doctrine of the worde of God bee not euill spoken of by the lewd and loose conuersation of them that professe the same See 2. Sam. 12. 14. The second Petition Thy kingdome come Q. WHy is this in the second place A. Because then Gods glorie is aduaunced by vs when he ruleth in vs as absolute king and wee are content to bee subiect to his lawes Q. What is meant by the kingdome of God A. The kingdome of God is three folde 1. Of power 2. Of grace 3. Of glorie Q. Which call you his kingdome of power A. His vniuersall gouernement ouer all things Q. What meane you by the kingdome of grace A. The particular regiment of the elect Q. Which call you the kingdome of glorie A. The life to come which is in heaueÌ„ Q. For which of these thrée doe wée praye in this petition A. Not for the first because that is alwaies ouer all the worlde and euer was and euer shall bee though all should conspire against him Q. But all things are not gouerned by the power of GOD some thinges come by chaunce and fortune doe they not A. Not so for in those thinges that are most casuall as we say God hath the greatest stroke as in the casting of lots the comming of Saule to ease himselfe in the caue where Dauid hid himselfe And the same may we say of those that are borne blinde and deafe and duâ—â— c. the loosing of a hayre from our head the lighting of a sparrowe vpon the grounde and a thousand such like Q. If we pray not here for the kingdome of Gods power which then is it that we pray for A. For the comming of the second and the hastening of the last Q. What is that kingdome which you call the kingdome of grace A. It is that power and gouernement which God of his free fauour and goodnes doth exercise in his elect to saue them from hell and to bring them to heauen which is his kingdome of glorie Q. But I woulde haue you make it more plaine A. To vnderstand this kingdome of grace more plainely and fully wee must consider of three poynts 1. How we were created 2. How we were corrupted 3. How we are restored Q. Uery wel How were we created A. According to the image and likenes of God Q. How was that A. In righteousnes and true holines for so the Apostle expoundeth it Q. What dooth he meane by righteousnes and true holines A. By these two words he vnderstandeth al perfection as wisdome wil to doe good Truth Innocencie loue of God c. Q. And dooth man continue in this perfection still A. No for when Adam transgressed Gods image was defaced and his happines forfeited according to the doctrine of the Apostle By one man came sinne and by sin death entred ouer all vnto condemnation Q. How is it now then with man A. Now it is otherwise for Sinne is entred Sathan ruleth Death followeth Our familiaritie with GOD turned into mortall hatred Our wisedome into folly and our happines into euerlasting cursednesse Rom. 8. 7. Q. And doe we thus continue A. No for God in a coÌ„trary course of loue 1. Takes away our corruption by little and little 2. Begettes vs anew to a better life 3. By Christ restoreth his image againe 4. Lighteneth our mindes to knowe him aright 5. Strengtheneth our willes to embrace his worde 6. Purgeth our harts to loue the Lord. 7. Maketh all our members in measure to become weapons of righteousnes And so Sinne dieth Grace liueth Wee loue him and are loued of him And this is now the kingdome of grace Q. In this kingdome of grace who be the subiects A. The elect and faithfull onely Q. What chaire of state hath this king A. The hearts of men Q. What scepter hath he A. His worde Q. What lawes doth he rule by A. The olde and new testament Q. How doth he put them in executioÌ„ A. By the power of his spirite Q. What kingdoÌ„e is opposite to this A. The kingdome of Sathan Q. What is Sathan A. An enemie the prince of darkenes Q. Where doth he rule A. In the children of disobedience Q. How dooth he rule A. Like a tyrant Q. How doe the wicked serue him A. Like miserable bondslaues Q. How dooth he rewarde them A. With eternall confusion of body and soule Q. Why doe they serue him then A. Because he hath blinded their eyes Q. How dooth he blinde them A. With faire shewes and promises which he can neuer make good nor performe Q. Where may we reade of Christs kingdome or the kingdome of grace A. In Ioh. 18. 36. Rom. 14. 17. Col. 1. 13 Q. Where may we read of the kingdome of Sathan A. In Rom. 6. 12. Ioh. 12. 31. 2. Cor. 4. 4. Ephes. 6. 12. Luk. 11. 21. Q. What difference is there betwéene the kingdome of grace and the kingdome of glorie A. The kingdome of glorie differeth from the kingdome of grace two waies 1. It is not in this life as the other is 2. It hath no enemies as the other hath Q. Who shall inherit this kingdome of glorie A. None but those which haue been subiects vnto Christ in the kingdome of grace Q. Which is the way vnto it A. The one bringeth vs to the other for by grace we must come to glorie Q. And not by nature A. No â— for the naturall man seeth not the things of God Q. Nor by merits A. Yes by the merites of Christ. Q. And not by our owne merites A. No for then it were a kingdome of merite and not of grace of desert not of fauour Q. Where may wee reade of this kingdome of glorie A. In 1. Cor. 2. 9. Reue. 7. 9. 14. Q. Nowe shewe what is ment by comming A. To come signifieth the approching of any thing in our presence Q. But what is vnderstoode by the comming of Gods kingdome A. Here it being spoken of
which is euill it selfe doth shun the name of euill because he would not be hated Q. Thats a trick of the diuell indéed but I thinke no man will doe so but the diuell himselfe A. Yes all the wicked and vngodly haue learned of their master the diuell to call euill good and would be counted honest though they be neuer so lewd But deliuer vs from euill Q. Why are these wordes added to the former A. To teach vs how we are saued from the diuell Q. How is that A. Not by our selues nor by any thing that wee can doe but by our heauenly father who doth deliuer vs and set vs free from his tyrannie and power Q. How doth the Lord deliuer vs from the diuell A. By the meanes merites of Christ his death and passion who hath gotâ—en the victorie for vs and to our vse 1. Cor. 15. Q. But why doth the Lord suffer vs to come into his snares A. 1. That he might make his mercie goodnes appeare in deliuering vs out of his snares for except we were taken prisoners we could not be deliuered 2. That wee might see in what a miserable and wofull case wee are in of our selues without our Captaine and deliuerer the Lord Iesus Chriâ—t Q. What néede we care then séeing we haâ—e such a deliuerer A. Indeede wee neede not feare any thing that Sathan can doe vnto vs being so brideled as he is but wee must be carefull to serue the Lord that hath thus mercifully and mightily deliuered vs. See Luk. 1. 74. Q. How must we serue him A. Onâ— principall part of the seruice which we owe to God standeth in resisting the diuell Q. How must we resist the diuell A. In resisting such an aduersarie as the diuell is two things must diligently bee obserued and regarded 1. That wee vse such weapons onely as our heauenly father hâ—th appoynted vs. 2. That we vse them in that maner and order which he hath appoynted Q. What be those weapons A. They be not carnall but spirituall such as S. Paul sought withall himself and hee commendeth them to bee mightie through God to cast down strong holds and principalities and powers c. 2. Cor. 10. 4. c. and therefore also exhorteth all men to fight with the same Eph. 6. 12. 13. Q. What be the names of those weapons that wee may both know we them and prepare them in a readines A. The Apostle nameth a breastâ—plate butl it is of righteousnes and a girdle but it is of trueth a shield but it is of â—aith a helmet but it is of hope a sword but it is the sword of the spirit thâ—â— word of God and shooes for our feeâ—e but they be shooes of preparation for the Gospell of peace and vnto all these hee ioyneth prayer Ephes. 6. 14 15 16 17 18. and all these together he calleth the armour of God Q. These bee the weapons in what manner must they be handled A. They must bee vsed continually with circumspect walking or liuing circumspectly Ephes. 5. 15. with heedfull watching ouer our wayes and Sathans sleighâ—s Mark 13. 33. and with manly courage standing fast in the defence of our â—elues and of the quarrell of our Lord Iesus Christ. Q. This is too precise and straight is it not sufficient if we liue as our honest neighbours doe and serue God as the time serueth like Protestants at large A. Alas no the diuell likes that very well for he knoweth that the careles man is easily taken and ouercome yea if we be neuer so precise and strict in many things and make no conscience of some one sin it is enough for the diuell for he wil catch a man to hell aswell by one baite as by a thousand Q. Yea how proue you that A. By the scripture for it is said of Herod that he reuerenced Iohn Baptist and his ministrie and heard him gladly but yet for all that could not abide to be tolde of hauing his brothers wife and for that hee is condemned And so it is with others Q. Then woe be to those that go not so farre as Herod did except God giue them repentance And blessed bée God our heauenly Father for Iesus Christ by whom we bée deliuered from the diuell and from all his temptations and fieriâ— darts Now come to the conclusion of the Lords prayer For thine is the Kingdome the power and the glory for euer and euer Amen Q. What is the effect of these words A. They are a conclusion of the whole prayer with praise and thankesgiuing vnto God Q. What doe we learne thereby A. We learne thereby 1. Not to craue any thing without giuing thankes 2. Not to end our prayers without giuing of God due praise 3. In all things and at all times to returne the whole glorie and praise vnto him Q. What is ment by saying Thine is the kingdome seeing as there be earthly Kings and Princes which haue kingdomes also besides the Lord A. Though earthly Kings haue kingdoms yet they haue them not from themselues but of the Lord as the Lord sayth by Salomon By me Kings raigne Q. What is the meaning of these words Thine is the kingdome A. They bee expounded in 1. Chron. 29. 11. Q. Why is the kingdome sayd to be Gods A. For two causes 1. Because he is absolute possessor and owâ—er of all things 2. Because he hath soueraigne rule ouer all at his will Q. Why doe we say for thine is c. A. Because it is a reason to induce vs to prayer because he hath absolute authoritie and interest in all things Q. Why is it sayd the power is his A. Because he hath not only authoritie but also abilitie in himself and of himselfe and all other powers are deriued from him Q. How doth this serue to stirre vs vp to prayer A. We haue neede to pray the more vnto God because wee cannot doe any thing that we aske but by power froÌ„ him Q. Why is glorie ascribed to God A. For â—wo causes 1. Because the fulnes of glorie is in him 2. Because the glorie of the creature is all of him which is but a sparke of his glorie Q. How doth this moue us to praier A. Very much for wee must inuocate his holy name that in so doing wee may giue him that glorie that is due vnto him Q. Why is it sayd for euer A. For two causes 1. To put a difference betweene the Lord and earthly Princes 2. To shew the excellent and permanent estate of the happines of Gods children for that kingdome and glorie of which they are made parâ—â—kers is such as indureth for euer Q. Why is this word added Amen or So be it A. To teach vs two things 1. That wee must not as many doe craue that in words which wee haue no desire vnto in our heart but that we must desire with all our heart whatsoeuer wee aske with our lips 2. That in prayer wee must striue