An EXPOSITION OF THE LORDS PRAYER made in diuers Lectures and now drawne into Questions and Answers for the greater benefite of the simpler sort Whereunto is prefixed a briefe treatise of prayer for all men Published at the request of diuers godly and well disposed By W. B. Minister of the Word at Reading in Barkshire AT LONDON Printed by the Widdow Orwin for Thomas Man dwelling in Pater-noster row at the signe of the Talbot 1594. TO THE RIGHT HONORABLE AND HIS SINgular good Lord Robert Earle of Essex and Ewe Vicount Hereford and Bourghchier Lord Ferrers and Chartly Lord Bourchier and Louaine Knight of the noble Order of the Garter Master of her Maiesties Horse and one of her Maiesties most honorable priuie Councell W. B. wisheth encrease of al true honor in this life and eternall felicitie in the life to come SOme are desirous right Honorable to store vp those things to their further benefite which before they haue heard to their present comfort like the good men of Athens which sayd to Paul We will heare thee againe of this matter Act. 17. At the request of such men I haue yeelded to the publishing of those Lectures which I made vpon the Lords Prayer notwithstanding the labours of other reuerend excellent men which haue both trauailed farre and waded deepe in this argument And if any man looke for any new matter at my hand he doth but loose his labour for I must confesse that I haue walked by their lights trode their steps for the greatest part of my iourney neither haue I taken vpon me to performe any thing by my self more then others haue done but to ioyne with others in the building of the spirituall temple wherevnto I haue brought such as I had And for my owne part I thinke my selfe most highly bound to praise his heaueÌ„ly Maiestie that hath vouchsafed me the most vnprofitable of al a place amongst his builders though I bring but lime morter to the building and a place amongst his souldiers though I doe but now then strike a stroke or carrie their armour after them and a place amongst his skilful Archers though my selfe doe but giue aime at the marke as it were in respect of them that haue pearced it and gotten the victorie they are gone before with the vintage I come after with the gleanings which may bee as acceptable to some as the haruest is to others And seeing as the Lord blesseth whom he will and by whom he will I knowe no cause of disconteÌ„tednes to remaine vnto any seeing it is lawfull for euery one to doe what good he can both by speaking and writing especially in these dayes wherein Sathan beareth such sway and by his seruants laboureth by all meanes possible to hinder the growth thriuing of Gods church to destroy the faith of Gods childreÌ„ to hold al men in miserable blindnes ignorance yea and if it were possible to bring to passe that God shuld haue no true worship yea no worship at all done vnto him amongst the sonnes of men I am bolde my good Lord to offer this small treatise vnto your Honor both in respect of my bounden duetie as also for the worthines of the matter handled therein which sheweth both the matter of prayer and also the right order and maner of calling vpon the name of God amongst all estates at all times in al places for al wants which is such a poynt of Gods worship as who so hath attained vnto the true knowledge right practise of the same hath obtained a great matter if not the greatest of al in this life For such a one may haue free accesse to the throne of grace and stand in the presence of the almightie when another shall flie from his presence such a one may batter and beate downe the walles the cities and the holdes of mightie enemies when other shall not dare to come neere them he shall breake the prison doores and make yron gates to open of their owne accord when others shall lye by it he shall doe as much with one man as others shall doe with a hundred and more too for he shall be able not onely to preuaile against men yea though they bee many and mightie and craftie but he shall preuaile with God himselfe like Iacob vntill he hath preuailed against Sathan and all the power of hell and gotten the masterie ouer himselfe euen to the deniall of himselfe for the trueths sake which is the greatest victorie that can bee gotten he shall haue power skill to tame his owne affections which is more then the taming of wilde beasts he shall finde patience in aduersitie and thankfulnes in prosperitie and contentation in euery triall he shall see the mountaines couered with heauenly souldiers for the defence of Gods people as Elisha did he shall raise â—he dead and water the earth with aboundance of raine as Elias did he shal stop the mouthes of the hungrie lions without any violence as Daniel did and quench the flames of fire without any water as Shedrach and his fellowes did In a word the effects of prayer are wonderfull and infinite for what may not he haue and effect that shall but aske and haue Who were euer more honoured of men then they that haue giuen most honour vnto God And who doe more honor the Lord then they that doe truely call vpon his name by prayer who more renowned and beloued then the godly and zealous in true religion And what godlines or religon can there be without the true knowledge and right practise of prayer who were euer more valiant in warre more milde in peace more cherefull in prison more sober in libertie more painefull in health more comfortable in sicknes more godly in their life or more happie in their death then the faithfull And who were euer faithfull without prayer which is the chiefest fruite of faith borne with faith both borne together like twinnes To whome doth the Lord giue his grace and fauour but to the humble and lowly And who were euer truly humbled but those which by prayer vnto God in the bitter feeling of sinne haue most confessed and acknowledged their wantes their weaknesses their imperfections and al their iniquities Where did euer the manifolde graces of God meete and dwell but in the soule of the faithfull which haue still beene conuersant in calling vpon the name of Iehouah For hee that hath the spirite of prayer hath a speedie messenger continually in a readines at all needes to trauell for him betweene heauen and earth and sometime bringeth with him liuely faith and true repentance sometime ioy in the holy Ghost sometime patience in affliction sometime assurance of Gods eternall fauour sometime deliueraÌ„ce out of danger sometime wisdome and discretion sometime zeale of Gods glory and loue to the brethren sometime one grace and sometime another sometime it causeth all these graces of God to meete together in one man
you vpon this A. Euen so God is called the Father euen of the reprobate because hee first created them and yet they cannot be called the children of God except by creation as Adam was no more then the tents and pipes can be called the children of Iaball and Iuball Q. It had béene some benefite and priuiledge if God had béen our naturall Father but to be our Father by adoption séemeth to bée no great matter iâ— it A. Although God bee not our naturall father for so hee is onely of Christ but by grace yet performeth hee â—ll the partes of a naturall Father â—â—tter then any naturall father dooth whatsoâ—â—er Q. The natural Father heareth loue and affection vnto his children A. So dooth GOD vnto his for the Psalmist â—aith As a father hath compassion on his children so hath the Lorde compassion on them that feare him See more of this poynte in Esay 49. 1â—0 Matth. 7. 9. Q. The naturall Father proudeth thinges necessarie for this life A. So dooth GOD for his Matth. 6. 30. 31. 32. And though wee receiue theâ— of our naturall parents yet they come from GOD. See more of this poynt in 2. King 6. 27. Q. The naturall Father brings by his childe in some arte and knowledge to get his liuing by A. So dooth GOD by his children Ierem. 31. 33. I will write my 〈◊〉 their hearts c. besides that they haue the best schoolemaster the spirit of God Q. The naturall Father defendeth his children from iniuries and wrongs A. So dooth God and willeth vs to come vnto him Shall not God auenge his elect which crie vnto him night and daye Hee is therefore called the helper of the helpes and the widdowe and a father of the fatherles Q. The naturall father chastiseth his children whom he loueth and if he hath cast any out of his fauour he lets him alone to doe what he list A. So dooth God correct his children whom he loueth and therefore dooth he correct them because he loueth them But as for the wicked world worldlings hee lets them growe in prosperitie giuing them vp to their owne hearts lust because hee hath cast them out of his presence and fauour Q. The naturall Father prepareth an inheritance for his children A. So doth God for his Luke 12. 32. It is your Fathers pleasure to giue you the kingdome yea he hath prouided for vs an inheritance as Peter saith immortall and vndefiled that withereth not which is reâ—erâ—â—d in heauen for vs. Q. What vse may we make of this worde Father in this place A. This word Father may serue to expell all distrust 1. Of Gods fauour and all feare in prayer 2. It maketh ioye in our hearts and emboldeneth vs to goe vnto the throne of grace 3. It teacheth vs that we owe him the duetie of children and that wee must liue like the children of such a father if wee looke for benefites at his hands 4. It is auailable to worke patience in vs in trouble and affliction and at such times as our prayers are not graunted at the first Heb. 12. 7. If yee endure chastening God offereth himselfe vnto you 〈…〉 sonnes Q. It shoulde séeme by this preface that we ought not to pray to the second nor third person in the Trinitie that is to say to the Sonne and the holy Ghost but only to the first person that is the Father for so are wee taught to pray Our Father what say you to that A. For the better vnderstanding of this poynt wee must consider that this word Father being spoken of God is put two wayes in the Scripture sometime personally sometime essentially Q. What doe you meane when you say it is put personally A. It is taken personally when it is put but for some one of the three persons or beings in the Trinitie and cannot bee attributed to any of the other persons Q. What doe you meane when you say it is put essentially A. It is taken essentially when it doth extend to the whole essence of being of the Deitie Q. If you can make your meaning more plaine A. Then more plainly this is my meaning that wheresoeuer this word Father is attributed vnto God being ioyned in the same sentence with the Sonne or the holie Ghost or both then it is taken personally that is it is restrayned to the person of the Father only But when it is not coupled nor compared with any of the persons but is taken simply without relation to the other persons then it is taken essentially for the whole Godhead and for all the persons in the Godhead Q. Where is it taken personally A. In these places following The comforter which is the holy Ghost whom the father will send in my name he shall teach you c. The father loueth the sonne and hath giuen all things into his hands If ye then which are euill giue good things vnto the children how much more shall your heauenly father giue the holy Ghost to them that desire him Q. Where is it taken essentially A. In these places following The fowles of the aâ—re sowe not c. and yet your heauenly father feedeth them Wee haue had the fathers of our bodies which corrected vs and we gaue them reuerence should we not much rather be in subiection to the father of spirits that we might liue Q. How is it taken in this prayer A. In these words Our Father which are c. it is taken essentially for the whole deitie and doth not exclude but inlcude the Sonne and the holy Ghost the they are all one in nature and substance with the Father Q. If they bee all one in nature and substance then the second person Iesus Christ is called father too is he not A. Yes he is so called by the Prophet Esai To vs a childe is borne to vs a sonne is giuen c. and they shal call his name Counsellor the mightie God the euerlasting father c. Q. Then it appeareth that wee may also pray to Iesus Christ and the holie Ghost and we doe so in this prayer but can you shew any that haue prayed vnto them by name A. Yea Stephen called on God and sayd Lord Iesus receiue my spirit And S. Paul praâ—ed to the holy Ghost saying The fellowship of the holy Ghost be with you all Now of this word Our Q. Why doth the Lord Iesus teach vs to say Our Father rather then my father A. For diuers causes 1. To teach vs that true prayer is tied to Church of God onely and therefore requireth of necessitie vnitie with the same Q. What reason can you giue for this A. My reason is this We cannot pray aright except God be our father in Christ if God be our father in Christ then we be his children if wee bee his children then are we also brethren to his children if we bee brethren to them
where they doe reioyce one in another and one embrace another like friendes mette at a feast but the partie that doth entertain them is euer the greatest gainer The heauenly art of prayer if I may so call it is an arte of all artes He is counted the best Orator that can best perswade most moue the affections of men but hee that hath learned to praye well shall perswade not men perhaps but GOD himselfe and moue him that is the mouer and perswader of all mens heartes and affections Philosophie searcheth out much by argumentes and demonstrations but all grounded vpon naturall reason but prayer seekes out those thinges that reason doubteth yea and despaireth of because it is grounded not vpon reason but vpon faith which is farre aboue all naturall reason and is then most busie liuely in working wheÌ„ natural reasoÌ„ is at her wits end Grammar teacheth to speake well but not the language of Canaan that is the holy language of God as prayer doth Arithmeticke helpeth a man to number many thinges but by the arte of prayer we may learne to number our dayes as Dauid desired which is to apply our heartes to true wisedome and that is the best numbring The best Arithmetician cannot number that which is infinite not by all his wit and skil compasse all to himselfe that hee hath alwaies numbred but he that hath learned the arte of prayer may comprehend by faith which doth accompany his prayer the infinite mercies of God and appropriatâ— theÌ„ to himselfe Geometrie measureth out landes and Lordshippes countries and kingdomes and the whole earth but what is that to prayer which measureth out heauen and earth and the land of the liuing but yet no more then faith perswadeth her to bee her owne Astronomie looketh aloft and yet no hyer then the starres measuring out the causes and effects of thinges by the course of nature but the faithfull which haue the spirite of true prayer looke vp to God himselfe which is exalted farre aboue the starres and iudgeth not of thinges by the course of nature but by the grace and gracious promises of God which doe ouer rule all nature As for Musick though it bee excellent and delighteth the mind yet is it not to bee compared with the heaâ—â—â—â—â— arte of praying which helpe◠〈◊〉 faithfull soule to true comfort in 〈◊〉 middest of the greatest distresses and agonies that can bee The studie of the scriptures and the knowledge of God and of al other heauenly thinges of all knowledge is the most excellent I speake of illumiâ—ation which is without sanctification for that it causeth the minde to mount vp aboue the earth vnto the contemplation of diuine thinges which other artes and sciences do not whose matter and subiect is altogether of the earth and earthly and leadeth but to the earth but he that hath the true knowledge and the right practise of prayer ioyned with the former shall enioy God in him all true happines which is more then to knowe it or to see it In a worde a man may bee a good Grammarian and speake wel a good Philosopher and dispute wel a good Rhetorician and perswade well a good Arithmetician number wel a good Astronomer and coniecture well a good Musitian and play well a good Politician and liue well a good Linguist and interprete well and a good Diuine and preach well and in all these excell and yet goe to hell when all is done but they that haue these and the spirit of sanctification and grace to teach them the right practise of prayer are most happie for they haue the key that openeth the doore of Gods liberalitie which will bring them to the full possession of happines Therfore my good Lord sith prayer is an exercise of the soule so princely so honorable so heauenly so mightie euery way so excellent and renowned as it is what could I commend vnto your Honour that might better testifie a discharge of dutie in me or better fit your Honors religious disposition whose heart the Lord hath sanctified to the zealous embracing of his sacred worde and Gospell and the aduancement of his glorie in furthering the building vp of his Church And nowe hoping for your Honors fauorable acceptance hereof I commend your Honour vnto the most gracious blessing and protection of the Almightie Your Honors most humbly to be commanded William Burton A BRIEF TREATISE OF PRAYER WHEREIN IS declared how farre it is lawfull to pray for all men and whether it be lawfull to pray for the saluation of a reprobate or no By W. B. for the satisfying of his congregation and cleering of himselfe Of all the spirituall exercises of a Christian wherein staÌ„deth the principall part of Gods diuine worship what one more holie more heauenly or more necessarie then true prayer And yet what is more neglected and prophaned as that is Not to call vpon the name of God at all is a note of a wicked man and to pray though much and often without any regarde or care to pray aright is a badge of an hypocrite Yet who almost for the whole neglect of so great a duetie feareth the censure of a wicked man or for the horrible prophaning of the name of God in abusing an exercise so heauenly and necessarie suspecteth himselfe to be in the way of hypocrites which leadeth to eternall destruction both of bodie and soule Some care not whether they pray or no thinke it a needles labour and vnprofitable to call vpon the almightie and such there were in Iobs time The reason of which their outragious blasphemie or blasphemous outrage is their aboundant prosperitie and great wealth wherein they put their confidence and in the pride of their wicked hearts sticke not either to deny God or to defie him Some thinke prayer to bee needfull and doe sometime vse the same being forced thereunto either by the biting of conscience or extremitie of paine or because it is the custome and that it is good manners to doe as others doe Some pray when they are at leisure and till they bee at leisure God must waite vpon them and when their good leisure seruâ—th them the Lord shall haue his stint whether they vnderstand it or no or whether it be betweene waking sleeping or no they neuer look to that and if God will not take their lazie drowsie colde slouthfull ignorant and idle prayers he is like to get none of them as though the halt the lame blinde skuruie sacrifices were good enough for him when the diuell hath the best Some are a little more deuout earnest in prayer but yet very preposterous and prophane preferring earthly things before heauenly blessings like Esaw who preferred pottage before an inheritaÌ„ce and when they craue such things it is likewise as S. Iames saith to spend them vpon their own pleasures Some pray but not in charitie because they are all for themselues forgetting quite
commandement for it and a promise to be heard The third Condition Q. WHat is the third thing that is required in prayer A. True humilitie and reuerence Q. Why is that requisite A. Because then wee present our selues before the great king of kings and as beggers and wee haue nothing in vs that is good but looke for all graces of him Yea we come as theeues traitors before our Prince and therefore we must come with reuerence and in all lowlines to prostrate our selues before him Q. Theu belike we may not come in a confidence of our owne merites and righteousnes A. No al our deserts must be cast away and we must rely only vpon the mercie of our prince for if we come arrogantly we shall rather moue him to anger then to pittie vs. Q. How proue you al this A. In 1. Pet. 5. 5. Godresisteth the proude but giueth grace to the lowly The Publicane came in al humility wheÌ„ he durst not lift vp his eyes to heauen but fell downe and sayd Lord be mercifull to me a sinner and the Lord Iesus sayth hee went home more iustified then the other Such humility had the Centurion when he sayd Lord I am not worthie thou shouldest enter vnder my roofe c. The fourth Condition Q. WHat is the fourth A. It is also required that our prayers be neither cold nor fainting but zealous and earnest not comming onely from our lippes but from the bottom of our hearts Q. What reason haue you for that A. Because it is as odious and vnseemly a thing for a mans heart to be led away in prayer as for a man that is making his sute to the Prince to turne his backe vpon him or to turne his side to talke to another as though he regarded him not for our secret thoughtes are so visible vnto him as outward gestures are vnto man And againe Cold prayers haue colde entertainment for he that craueth coldly doth but teach the other to denie him his request Q. What if wée want this 〈◊〉 prayer or would haue this 〈…〉 and zeale encreased in vs how may it be done A. It may be done two waies 1. Our hearts must bee in wardly touched with the want of those things which we craue and for this end we are seriously and duly to consider by our selues how necessary those things are which we â—ske and how miserable we are without them 2. We are to consider our owne wants our pouertie weakenes and inabilitie to accomplish those things which wee aske without the blessing of God for if wee care not for those things which we aske or put any confidence in secundary causes as strength friends riches c. it is no meruaile though our prayers be cold Q. What other reason haue you for this A. Hee that desireth meroy must bee touched with the feeling of his miserie or els for want of this our wordes are but winde our prayers are but pratlings and our pitifull shewe of mourning is but a shamefull mocking of GOD this may 〈◊〉 Q. 〈◊〉 how for example A. As thus to say as many doe commonly and customably say by the booke of common prayer That it may please thee to giue us grace to amend our liues according to thy holy word c. Yet meane nothing lesse neither doe they knowe wherein they doe amisse though the wordes in themselues bee good yet in them that so say them it is a meere mocking of GOD and prophaning of his name Agayne to say Pitifully beholde the sorrowes of our heartes when their hearts be no whit sorrowfull for their sinnes it is the like Likewise to say O Lorde let thy mercie bee shewed vpon vs as wee trust in thee when wee trust in GOD no further then wee see outwarde meanes to helpe vs withall though the wordes bee good yet to them that so vse them they bee not so and so I might say of manie moe such prayers Q. 〈…〉 such kinde of prayers 〈◊〉 and condemned in the worde of God A. 〈…〉 22. the Lorde sayth thus Your free offring shall 〈…〉 blemish shal 〈◊〉 in it blinde or broken or maimed or hauing a wenne or skurâ—iâ— or skabbed these shall ye not offer vnto the Lord c. Q. But this concerneth the sacrifiâ—â—ces of the Iewes what is this to our prayers A. Yes and it toucheth vs our prayers too for vnder those offerings of beasts commanded to the Iewes were shadowed and figured out the praiers of the faithfull vnder the Gospel which are called by the needs of sacrifices and calues of the lippâ—â— And therefore wee are to knowe hereby that as he then could abide no sacrifice that was of the blinde or broken or maimed skuruie or skabbed c. to haue it offered vpon his Altar so nowe hee can as ill abide our ignorant prayers or prophane or cold or sluggish or counterfeite prayers to bee offered vnto him for he accounteth of them but as of lame and skuruie sacrifices c. but as then the Lord looked for the best so doth he 〈◊〉 The fifth Condition Q. What 〈…〉 prayer A. It is further required that our prayers be made according to the will of God and not according to our 〈◊〉 â—ffâ—ctions Q. What meane you by that A. I meane that wee must not appoynt vnto God what and when and where and how and how much or how little c. but all to be as himselfe will in his holy worde Q. What if wée pray for spirituall graces as for faith repentance hope loue patience knowledge zeale wisdome c. A. Then wee must pray absolutly without anie condition because the Lord hath promised to giue his spirite vnto his children whatsoeuer els they lacke Q. What if wée pray for temporall blessings A. Then we must pray conditionally if the Lorde see them good for vs and if they may bee for the furtherance of our saluation the aduancement of his glory Q. How proue you this A. In Iam. 4. 3. 1. Ioh. 5. 14. Q. What if a Christian be in paine or the Church vnder the crosse of persecution on other affliction is it not lawfull to pray against those things to be deliuered from them A. If God may get more glorie by our sufferings then by our ease quiet then wee must not pray against them but as the Lorde Iesuâ— did Iohn 17. 15. I pray not that thou shouldest take them out of the worlde but that thou keepe them from euill So we must pray not that God would take vs out of our paine or sufferinges but that in them he would keepe vs from euill as from murmuring against his haÌ„d distrust impatiencie despaire c. Q. What say you to the infirmities weaknesses of Gods children which remaine in their vnregenerate parte to humble them whether is it lawfull to pray against them or no A. Yes it is lawfull because they are sinne and sometime the Lord doth 〈◊〉
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