commandement giuen by the Lord that the false Prophet and seducer of the Lords people should dye the death and if any come with any other doctrine then that which is agreeable with the word of God Saint Iohn sayth we must neither receiue him to house nor so much as bid him God speede that is we must not bee familiar with him much lesse must wee pray for him except it bee for his conuersion if it standeth with the will of God and not els neither Now a little to cleere our selues from the suspition of Pelagian heresie wherewith some thinke that they are tainted which deny prayers for the saluation of reprobates and all men without exception not respecting the will of GOD whereunto all our prayers indeede are to be referred Indeede Pelagius and his followers as they held many very foule and monsterous heresies so in that matter of prayer they erred most grosly But that the difference may appeare betweene Pelagius and vs it will not bee amisse to set downe the words of S. Augustine as they be gathered by that reuerend and learned man Danâ—us in his booke of Heresies who I belceaue did as well vnderstand S. Auguâ—â—ine as they that would seeme to make thiâ— doctrine Pelaâ—ian heresie by alleadging S. Augustine Destruunt etiam orationes quas facit Ecclesia siue pro infidelibus doctrinae Det resistentibus vt conuâ—rtantur ad Deum siue pro fidelibus vt augeatur eis fides perseuerent in ea Haec quippè non ab ipso accipere sed à seipsis homines habere contendunt gratiam Dei qua liberamur dicentes secundum merita nostra dâ—ri that is The Pelagians doe destroy prayers which the Church maketh either for infidels and those that resist the doctrine of God that they may bee conuerted vnto God or for beleeuers that their faith may bee encreased and they may continue in the same for that they hold that men haue not this grace from God but of themselues saying that our deliuerance is giuen vs according to our deserts Here wee haue the heresie of Pelagius and his disciples plaine enough 〈◊〉 for my owne part I hold to be most accursed and all true Christians fearing God doe with all their hearts detest and abhorre it But let vs see what it is They will haue no prayers to bee made by the Church either for the conuersion of vnbeleeuers or for the confirmation strengthening of the faithfull We hold the contrarie â—o them both for with the true Church of 〈◊〉 we pray for the conuersion of Turkes of Iewes of Papists of Atheists and al vnbeleeuers and heretikes and vngodly men if they belong to God and stand with his sacred will and wee doubt not but that God hath his number amongst them all which are knowne best to himselfe for he knewe 7000. in Israel that were no friends to Baal more then Elias saw Againe amongst our selues that professe the Gospel an vnbeleeuer to day may be a beleeuer to morrow if his houre be come which God hath set for all infidels or vnbeleeuers which is all one are not reprobates for some may be conuerted neither are all called at one houre therefore charitie bindeth vs to liue in hope of him so long as he liueth and in hope of his conuersion if hee belong to God still I say which no man knoweth but God himselfe we are to pray for him but still referring our prayers to the will of God And againe wee hold it a most necessarie and Christian duetie of loue to pray for the confirmation of Gods children and the proceeding and growing vp of the faithfull in faith and godlines therefore there is great oddes betweene the heresie of Pelagius and our doctrine There is no lesse difference in the reasons then there is in the propositions the reason why they denie the prayers of the Church for the conuersion of infidels and the encreasing of the faithfull is for that man hath as they say this grace of conuerting and abilitie of beleeuing repenting c. of himâ—elfe which wee vtterly both denie and defie But our question is of praying for the saluation of reprobates and of all men without exception and our reason is grounded vpon the will of God and the vnchangablenes of his will And thus you see beloued that wee are as farre from the heresie of Pelagius as they which would charge vs with heresie are from vnderstanding what Pelagian heresie meaneth Much more might bee said of this matter but the large and full handling therof I leaue for those that are more able to performe it then my selfe as God shall giue them occasion to deale therein In the meane time this may serue as a plaine confession of that which my selfe beleeue of that point according to the worde of God both for the cleering of my selfe from all suspition of heresie as also for the better satisfiyng and further confirming of you my beloued in the Lorde Iesus which are of my congregatioÌ„ which feare God and are desirous of the trueth and for your benefite indeed I was principally drawen to the penning and publishing hereof The Lord giue that blessing vnto it which I could wish and the God of all mercie and grace confirme and establish your hartes and soules in the sauing knowledge of his blessed truth and grant that your loue may abound yet more and more in all knowledge and iudgement that you may discerne those things which differ and allow the best things and that you may be sincere and without offence vnto the coÌ„ming of the Lord Iesus Christ filled with the fruites of righteousnes which are by Iesus Christ vnto the praise and glory of God Reade with your best affections and assist me with your prayers Your seruant for Christ Iesus William Burton Of Prayer in general Question WHat is Prayer Answer Prayer is a familiar and friendly talke of miserable and mortall man with the glorious and immortall God wherein the heart being lifted vp with sure faith and stedfast confidence in his promises we doe either craue for such things as we want or els giue thankes for benefits alreadie receiued Q. Now let me heare how you can prooue this definition of prayer by the Scriptures and first that it is a familiar talke of man with God A. That it is a familiar talke of man with God it appeareâ—h by Abrahams maner of entreating and praying for Sodom in Gen. 18. 27. Q. How proue you that it is a friendly talke betwéene God and man A. It appeareth in that the Lord Iesus vouchsafeth to accompt of the faithfull as of his friends and so to call them in Ioh. 15. 14. Q. You say that prayer is a familiar and friendly talke of man with God what may we learne by that A. We may learne two things 1. That the loue of God is vnspeakable which will vouchsafe to talke with most miserable sinful men and not seldome but when where
are the Lords but the Lord himselfe doth it therefore followe that wee must pray that all may bee saued What for those whom God will not haue saued God forbid Our Sauiour Christ that was as wise and as charitable as they that hold this poynt hath taught vs to pray otherwise When you pray say Thy will be done that is Lord saue those whom thou wilt saue and not whom thou wilt not saue So that our prayers wee see must bee grounded vpon Gods will and not vpon our owne willes If then he will not saue all we must not pray against his will that he would saue al For then in stead of saying thy will be done wee should pray thus or to this effect Lord wee knowe that thou hast decreed and appoynted from euerlasting whom to glorifie in thy kingdome and whom to cast downe to hell for euer and we know that thy counsell shal stand for so sayth thy word but yet for all that wee haue a minde and desire to haue all men saued therefore alter thy decree and change thy purpose that is bee contrarie to thy selfe and so not thy will but ours be done From such kind of praying or rather blasphemous and presumptuous prating the Lord deliuer vs giue vs grace to pray as his word doth teach vs to pray that is in our prayers to referre our willes to Gods will and not to presume to craue that which God will neuer graunt But for as much as God hath his number in al parts of the world who are knowne to himselfe and Christian charitie which is a most liuely fruite of faith bindeth vs to pray for the whole Church of Christ which is Catholike that is scattered vpon the face of the whole earth which Church likewise is sometime visible sometime inuisible vnto men and sometime more visible and sometime lesse visible as in the dayes of Elias when the Lord had 7000. in Israel more then Elias sawe as sharpe sighted as he was and because all are not called at one houre but some to day some to morrowe some at one time and some at another therefore it is lawfull for vs to pray for thē thus That in Spayne Portingale Rome Turkie Iewrie and in al other places of the world yea and of those which doe now persecute Gods Church as sometime Paul did so many of them as doe belong to Gods eternall election it would please his Maiestie to conuert by the preaching of his word and the effectuall working of his holy spirite in their hearts or by such meanes as shall seeme good to his diuine Maiestie in his best appoynted time And as for the rest which doe not belong to his eternall election and couenant of grace we are to pray that his will may bee done vpon them and he may bee glorified in his iudgements vpon thē as he was glorified in the ouerthrow of Pharao and his host But the matter must not bee so lightly carried away for they that hold the contrarie seeme to haue scripture to beare them out which if they did vnderstand and apply so well as they can auouch it al should bee well The common alleadged place is out of 1. Tim. 2. 4. God wil that al men shall be saued and come to the knowledge of the trueth Now for an answere this I say that that place must of necessitie bee vnderstood either of the reuealed will of God or of his secret will If this place bee vnderstood of Gods reuealed will set downe in his word then the sense is this that God doth call all men by the preaching of his word to the knowledge of his trueth and to eternall life if they beleeue in Christ and this saluation is offered to all men though al men beleeue not For by this meanes the reprobate and vnbeleeuers are shewed what they shuld doe and so are left without excuse in the day of iudgement But God doth not giue them grace to repent and beleeue as hee doth to the elect because he hath otherwise decreed of them and if he doth not who shall compell him so to doe or who shal complaine iustly against his diuine Maiestie seeing as the Lord is bound to no man If that place be vnderstood of the secret will of GOD then the sense is three-fold First God will that all men shall be saued that is God in his eternall counsell according to his good pleasure hath decreed of all sorts and degrees of men to saue some of Iewes and Gentiles some of Kings and Princes some of subiects and commons some of learned and vnlearned some of rich and poore some of Captaines and soldiers some of Marchants Marriners some of Craftsmen and Husbandmen some and of all sorts of all estates and of all degrees and conditions of men some shalbe saued which agreeth with the saying of S. Iohn in the Reuelation who sayth That he sawe a great multitude of all nations and kindreds and languages follow the lambe that is Iesus Christ and stood before the throne and praised him that sate vpon the throne And the cause of the Apostles writing thus to Timothie was for that the Church of God liued thē vnder Nero a wicked Prince and cruell tyrant and an enemie to the Gospell of Christ in so much as some doubted whether he were to be prayed for or no therfore the Apostle puts them out of doubt for that matter and sheweth that prayers must be made for Kings and Princes and all men and therefore for their Prince though he were a wicked enemie for that of all men and all sorts of men God hath his number and what could they tel whether he were one of that number or no therfore they were to pray for him There is a seconde sense or meaning of those words deliuered by the learned and that is this God will that all men shall be saued c. That is so many as are saued are saued by the will of GOD for as much as none are saued against his will And that this may likewise bee the Apostles meaning it may appeare by another place of scripture like vnto that It is in Iohn 1. 9. where the Euangelist speaking of the Sonne of God he sayth thus He was the true light that lighteneth euery man that commeth into the worlde meaning indeede that whosoeuer is lightened is enlightened by the Sonne of God not that euery one particularly that commeth into the world is lightened none excepted for there bee some in the world which remaine in darknes and the Gospell is hidden from them such as the god of this world hath blinded that is the diuel hath blinded their eyes that the light should not shine vnto them as the Apostle sheweth And this is no otherwise spoken then wee vse in our common manner of speaking For if there bee but one man in a towne that reacheth Grammar wee say such a man teacheth all the towne Grammar meaning that all
in vs reuerence and a care what to speake and in what manner to speake or doe because wee are alwaies in the Lordes hearing The first Petition Hallowed be thy name Q. What is the effect of this petition A. This first petition craueth the aduauncing of GODS glorie as the first commanundement of the morall lawe requireth the same and doth also bind vs to seeke the same Q. Why is this order obserued A. To shew that not onely in our praiers but also in our whole life wee must first seeke the glorie of God Q. Why are wee taught to pray for the aduancing of Gods glory before we pray for our dayly bread A. To shew that the glory of God must bee preferred before all the pleasures and profites of this life Q. Why must wée praye for that before wée praye for the forgiuenesse of our sinnes and the saluation of our â—oules A. To shew that we must rather desire that his name may bee glorified then our soules to be saued Q. Yea must wee haue more care to winne him glorie then to gaine our selues saluation what if wee haue not that care A. If wee haue not then doe wee not pray like dutiful children rightly affected to our father Q. What if any preferment or benefit or pleasure or affection of ours shuld bee found to fight against the glory of our heauenly father A. We must not rest till our consciences do beare vs witnes through the power of Gods spirite that wee haue renounced it Q. This is hard but yet I confesse it ought to bee but for our encouragement doe you reade of any that haue béene thus affected as you speake A. Yea Dauid sayd The zeale of thy house hath consumed me Moses had that affection to Gods glorie before his owne saluation when he said If thou wilt pardon their sinne thy mercie shall appeare if not I pray thee rase me out of thy booke c. The like zeale and affection was in Paul When hee wished himselfe to bee separated from Christ so that God might bee glorified in the saluation of his brethren the Iewes which were his kinsmen after the flesh Q. These examples bée good encouragements for by them I perceiue that as hard as it is yet it hath béen found and therefore it may and ought to bée found in the children of God A. Yea and shall bee graunted if wee pray hartely for it for Christ hath promised that if we aske we shall obtaine Q. There are some which if their owne credite be touched neuer so little chafe like Naman when the Prophet refused to come at his sending for him but if Gods glory be neuer so much defaced they are not a whit moued nor touched what say you of them A. It is a great sinne indeede and the best of vs all are guiltie of it but they and euery one of vs that deale so should consider what we pray when wee say Hallowed be thy name lest we bee found continuall mockers of our heauenly father Q. What is here meant by the name of God A. That wee shall knowe the better if we doe first consider how farre this word Name reacheth vnto other things Q. Uery well I pray you doe so A. This worde name is giuen vnto men in two respects 1 To distinguish one from another as what is his name Iohn or Thomas or c. 2 It signifieth credite or good report as what is a man but his good name Q. How is it giueÌ„ to other creatures A. Two waies 1 To distinguish them from other kinds or one kind from another 2 To make the natures of them to be the better vnderstoode euerie creature of euerie kinde hath his seuerall name Q. Is anie name giuen to GOD in such respects A. No God hath no such name for he is one and but one and hath no fellow nor anie of the same kinde Q. What then is signified by the name of God A. His name signifieth two things 1 That honor which is due vnto him 2 Al things wherby he is made knowne Q. By what thinges is hée made knowne to vs A. By three things 1 His works for as meÌ„ are known by their names so is God by his works See Psalm 19. 1. Psal. 105. 10. Psal. 20. 1. 7. Mar. 16. 17. 2. His worde which is also called the name of God because it maketh his will and nature more euidently knowne vnto vs then his workes doe See Leuit. 22. 31. 32. 1. Timoth. 6. 1. Act. 9. 15. 3 His Titles which he himselfe declared to Moses as in Exod. 34. 5. 6. where it is said that The Lord desceÌ„ded in the cloud and stood with him there and proclaimed the name of the Lord. So that the Lord passed before his face cried The Lord the Lord strong mercifull and gracious slow to anger and aboundant in goodnes and truth c. Q. What is ment by hallowing or the name of God A. By this word is not ment anie adding of purity or holines vnto Gods name which it had not before but the publishing and professing of it Q. How proue you that A. By the like speech in another place of scripture Wisdome is iustified of her children sayth the Lorde Iesus and yet wisdome is alwaies iust and iustified So God is hallowed of his children and yet he is alwaies holy and pure but then wee doe hallow his name when wee thinke so of it as it is and as we ought Q. How shew what we craue in this petition A. Generally in this petition we craue that the honour of GODS name may be aduanced More particularly 1. That his iustice mercie wisdome truth goodnes and all his properties may bee knowne to all 2. That he may haue that reuerence which is due vnto him 3. That they which obseure his glory may be remoued Q. His name being taken for his titles what doe we craue A. In this respecte wee craue three thinges 1. That the names of all Idols and fained Gods may bee taken away because they obscure his glorie 2. That those names whereby God is described bee not abused and giuen to others in swearing periury or soothsaying c. And that wheÌ„ we be called to sweare we doe it in all reuerence 3. That euery man may make vse of them to himselfe and call vpon others to doe the like as for example he that is ouerwhelmed with miseries may comfort himselfe with this that GOD is almightie wise mercifull the gouernor of all thinges c. He that is tempted to presumption may bridle himselfe with the consideration of Gods iustice and seueritie c. He that is assaulted with despaire may arme himselfe with this that God is trueth and his promises are sure c. Q. As it signifieth his workes what doe we aske A. The name of God being put for his workes we craue three things 1. That in his creatures all may see him
owne glorie for hereby he maketh known vnto vs two things which otherwise we had neuer knowne 1. His iustice in punishing sinne 2. His mercie in pardoning sinne and both in Christ. Q. How proue you that A. By the witnes of the Apostle in Rom. 9. 22. Q. Whether should the will of God be done if we did not pray for the doing of it A. Yes for his will standeth not vpon our prayers Q. Why then doe wee pray that his will may be done A. Therein we acknowledge 2. things 1. Our duetie in calling vpon God as we are commanded 2. Our inabilitie to do the will of God of our selues except he helpe vs with his grace Q. Whether may we by our prayers make the Lord to alter his will purpose in any thing or no A. No we cannot for his decrees are and alwayes haue been and alwayes shal be fulfilled and none shall hinder nor alter his purpose for it is vnchangeable Q. How proue you that A. By these places following Numb 23. 19. Esai 46. 10. Malac. 3. 6. Rom. 11. 29. Pro. 21. 30 31. Iam. 1. 17. Q. What may we learne hereby A. To pray alwayes according to the will of God Q. What if wee should desire any thing y â— we know God will not graunt A. Then wee sinne against the commandement of our Sauiour Christ for he hath taught vs to pray that his wil may be done not ours and that his decrees may stand and not be changed Q. What say you of praying for all men is it not lawfull to pray for all men A. Yes so farre as our prayers agree with Gods will but no further Q. Yea but may we not pray for the reprobate that they may be saued aswel as the elect A. No for it is against the wil of God Q. How doe you meane that it is against his will A. I meane that it is a thing which shall neuer bee graunted for God hath decreed the contrarie in his euerlasting counsell Q. But good prayers may preuaile much with God A. Yea that is true if they be agreeable with his will or els they are not good prayers Q. Why doth not the scripture say that God will that all men shall bee saued and come to the knowledge of the trueth Now if all bée not saued then the will of God is mutable is it not A. The meaning of the Apostle is to be taken as well as his words Q. Why the words are very plaine what whould be his meaning A. Yea but they be not so plaine as you take them to be for if they be vnderstood of the reuealed wil of God then the Apostles meaning is one way but if they bee vnderstood of the secret will of God then â—is another way Q. What if he speaketh of the reuealed will of God A. Then his meaning is this that God doth call all men by the preaching of the worde to the knowledge of the trueth and eternall life if they will beleeue in Christ. Q. What if that place be vnderstoode of Gods secret will A. Then the sense is three fold 1. God will that all c that is God hath decreed of all sortes and degrees to saue some 2. God will that all c. that is so many as are saued are all saued by the will of God 3. God will that all c. that is God hath certainly decreed that al the elect shal be saued Q. But doth not this word all include euery particular person A. No not alwaies for sometime it is put for the greatest part or a great number as in Gen. 47. 15. Matth. 21. 10. Mark 1. 5. sometime for the elect onely as in Luk. 3. 6. Rom. 5. 18. 1. Cor. 15. 22. Q. How must wee then vnderstand such vniuersall and generall spéeches when we méete with them A. These generall speeches are to bee restrayned to their kinds as for example Esâ—â— 66. 23. Ioel. 2. 28. Luk. 3. 6. Ioâ— 6. 45. Ioh. 12. 32. These are to be restrained to the faithfull But Psal. 14. 3. Mat. 10. 22. Ioh. 3. 32. Philip. 2. 3 To the vnfaithfull Q. But did not Christ dye for all men A. The common receiued opinion is that his death was sufficient for all but not effectuall vnto all for all haue not faith Q. But I expect a direct answer A. Then I say that Christ dyed not for all men but only for the elect whom God had chosen to be saued by Christ and his merites from euerlasting Q. Where do you reade of any that haue béen forbidden to pray for any in particular A. Ieremie was forbidden to pray for the obstinate Iewes whom God had cast out of his fauour and the reason why he might not pray for them was grounded vpon the will of God For sayth the Lord I will not heare thee Q. What is it in no case lawfull to pray for the enemies of Gods Church A. Yes for temporall benefites as peace and plentie libertie c. so farre as it may bee for the ease and benefite of Gods people which be amoÌ„gst theÌ„ but otherwise if they practise any thing against Gods Church wee ought to pray against them as Dauid did against Achitophel Q. How prooue you that wee may pray for the prosperitie of the wicked when it may serue for the ease and good of Gods people A. The Prophet Ieremie willeth the captiue Church of the Iewes which were at Babylon to pray for the peace of Babylon now the Babylonians were Idolaters and giueth this reason For in their peace sayth he you shall haue peace Q. Well then Now I see that our prayers must be agréeable to the will of God because his wil and counsel must and shall stand Now shew how wée shalbe acquainted with the will of God which is to be done by vs and for vs A. We must 1. looke what is required of vs in the word of God wee must heare it read it mark it meditate in the same 2. Pray for the spirite of vnderstanding to open our eyes that we may see c. In earth as it is in heauen Q. What is ment by these words in earth A. By earth in this place is ment the inhabitants of the earth which ought to obey Gods will Q. What doe these words teach vs to pray for A. That we may do y â— wil of God eueÌ„ as the Angels which are in heaueÌ„ do his will Q. How doe the Angels in heauen obey God A. The Angels haue sixe properties in seruing of God which ought to be in euery one of vs when we doe Gods will 1. Willingnes without â—â—udging 2. Swiâ—tnes or readines without delaying 3. Faithfulnes without adding or diminishing 4. Gladnes and ioyfulnes without enuying when they see others please God 5. Constant perseuerance without giuing ouer till the Lord bid them stay 6. Whatsoeuer they do they still refer all the glorie
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