A godly learned exposition, together with apt and profitable notes on the Lords prayer written by the late reuerend orthodoxe diuine, and faithfull seruant of Iesus Christ, Samuel Page ... ; published since his death, by Nathaniel Snape, of Grayes Inne, Esquire.

MATH. 6.13.

For thine is the kingdome, and the power, and the glo∣ry, for euer.

IT is plaine in the storie of the Gospell, that Christ did twise teach to pray this prayer: once priuately, which Saint Luke relateth, and that at the request of his Dis∣ciples.

Another time publikely in his sermon preached vpon the Mount, reported here by Saint Matthew.

These words which are the close and conclusion of the Lords prayer, are omitted in Saint Luke.

But in his publique sermon they are added, as you reade here, therefore from hence wee borrow them to supply the prayer in Saint Luke.

The Disciples obtained what they desired in Saint Luke, for Christ taught them to pray, and the prayer

doth extend no further then these seuen petitions: for nothing is desired of God in these words of the conclu∣sion added in Saint Matthew.

And here let me shew you a great want of iudgement and charity in some of our brethren, who haue tendered to his Maiestie some exceptions against our booke of Common Prayer, by the way of Question, whereof this is one.

* 1.1Whether it be an acceptable seruing of God, rather to follow the masse-booke in omitting these words, then the scripture in vsing of them.

[Sol. 1:] You may easily discerne a roote of bitternesse in this obiection: for these words are not found in this Scrip∣ture, and yet here Christ is desired to teach his Disciples to pray, and charity might haue as well seene the want of these words in this Scripture, as in the masse-booke, and thought our imitation rather guided by this text, then by that idolatrous booke.

[Sol. 2] Master Beza who tooke great paines to search all the old coppies of the new Testament to perfect his edition thereof, by comparing them together, doth confesse, that in many coppies hee found these words wanting both in Saint Matthew and Saint Luke.

He addeth also, that many interpreters haue thought them put into the text, as being the common conclusion vsed by the Christians in their prayers.

Further he alleadgeth, that three of the antient Fa∣thers of purpose expounding the Lords prayer, haue omitted this conclusion, and haue not so much as men∣tioned it, that is, Cyprian, Augustine, and Ierome.

So that this vncharitable construction of leauing out these words in the booke of common Prayer, will light as heauy vpon Saint Luke, and these holy Fathers of the Church, as vpon our booke, through whose sides

these are pierced with this dart of false witnesse, to the manifest preuarication of that holy commandement.

But let them charge it vpon vs; doth any Minister in [Sol. 3] reading of diuine Seruice, euer omit the adding this conclusion to the rest? or are we forbidden to vse it, ra∣ther doe we not vnderstand it intended, that it should be added as we vse to say, quod necessario subintelligitur, non deest.

Else they might also quarrell the booke, for onely be∣ginning the Lords prayer, as in many places.

Zeale is madnesse, if it be not guided by a right vnder∣standing, and tempered with charity. I could not omit the answering for our Church against this vniust impu∣tation, both to stop the mouth of slander, and to fasten shame on the foreheads that blush not at these pickt quarrels.

And also to settle your iudgements in a sober constru∣ction of those things which the Church hath establi∣shed and done for vs.

Arias Montanus giues this note vpon these words in Saint Matthew.

Animaduerte lector, hanc clausulam non esse de textu: he addeth also that in the Greeke Church, the congre∣gation doth neuer repeate this clause, but when they haue with the Minister said, libera nos a malo.

The Priest onely pronounceth these words, quia tu∣um est regnum, &c.

And learned Erasmus thinkes that these words might be added to the Lords prayer, by the vse of the Church, as at the end of the Psalmes we added that ho∣ly acclamation of, Gloria patri & filio & spiritui sancto; yet neither of these Apocryphicall or without diuine authority: for,

Dauid is said to blesse the Lord before all the con∣gregation,

saying,

* 1.2Thine O Lord is the greatnesse, power, and glory, and the maiesty, and the victory, for all that is in the heauen and earth is thine.

* 1.3Thine is the kingdome O Lord, and thou art exalted as head aboue all.

Therefore approuing the vse of this conclusion of the Lords prayer, we proceed in it.

1 And call it by the name which is giuen to it by the holy Ghost, our Blessing of God after prayer, this is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

2 We will consider it as a motiue to God, to grant vs the requests made in the seuen petitions.

* 1.43 As it is a strengthening of our faith, to aske all these things at the hands of God:

1 This is a blessing of God.

We are said to blesse God when we doe praise him, and giue him the honour due to his name: So Saint Paul meant it.

* 1.5Blessed be God, euen the Father of our Lord Iesus Christ: the Father of mercies, and the God of all comfort. And it agreeth well with our duty, that we petitioning this father in this prayer for all mercies and all com∣fort, and wrastling with him in our prayer, as Iacob did for his blessing vpon vs, should also blesse him, and praise his name.

[Rea. 1] And for our direction herein we haue our Sicut in coe∣lo & in terra▪* 1.6 for Iohn heard euery creature which is in heauen and in earth, and vnder the earth, and such as are in the sea, saying, Blessing, honour, glory, and power bee vnto him that sitteth vpon the throne, and vnto the lambe for euer and euer.

[Rea. 2] Let vs consider what Dauid saith, Great is the Lord, and greatly to be praised.* 1.7

We pray in our first petition, Hallowed be thy name, for the name of God is great, and Dauid saith,

According to thy name O God, so is thy praise vnto the ends of the earth: thy hand is full of righteousnesse.* 1.8

We labour to open that hand by our prayers, that we may partake of his righteousnesse, therefore to him belongeth praise for his names sake.

We are created to this end, to glorifie God in our bodies, [Rea. 3] and in our soules, and this is the way to honour him, ipse dixit.

Who so offereth praise, glorifieth me;* 1.9 Dauid often cal∣leth it Sacrificium laudis. And he calleth these kinde of sacrifices, the sacrifices of righteousnesse.

These be called vituli labiorum in Hose, they are cal∣led fructus labiorum confitentium nomini eius, by the author to the Hebrewes.

The Saints of God haue vsed to cast themselues downe at his feete, that in their humiliation he may bee exalted: when we kneele or prostrate our selues to one that standeth by vs, we make him shew high ouer vs, therefore when the Lords faithfull seruants come to him to worship, they fall low on their knees before him.

They euacuate themselues,* 1.10 and put off all honour and estimation from themselues, to giue it all to him: this is blessing of God. So doe we in this prayer, all petition, then confession.

2 Consider this as a motiue to God to grant the pe∣titions herein contained.

1 Wherein obserue that we haue no arguments to induce God to goodnesse towards vs, but such onely as are drawne from himselfe and his owne holy and great attributes.

Therefore Daniel renounceth all respects drawne from himselfe, as vnpleadable:* 1.11 Wee doe not present our

supplications before thee, for our owne righteousnesse, but for thy great mercies: therefore he prayeth,

* 1.12O Lord heare, O Lord forgiue, O Lord hearken and doe, deferre not for thine owne sake O my God.

* 1.13So Nehemiah in his prayer doth make a contrite con∣fession of his sinnes to God, and the sinnes of all the people, and his plea for mercy and forgiuenesse, and for further grace and fauour of God, is the promise of God. Remember the word that thou commandedst by thy ser∣uant Moses.

So we pray, remember thine owne kingdome, thy power and thy glory, when we aske of thee these petiti∣ons, for we haue nothing of our own worth the remem∣bring, for whose sake thou shouldest grant our requests.

2 Let vs consider how these may be motiues to per∣swade our God to heare our prayers; we doe herein ac∣knowledge and ascribe to God,

1 Kingdome, as Dauid saith, The Lord is King, the earth may be glad thereof: he is no tyrant, but a King to whom belongeth the procuration of the good of his Subiects. Hee is our King of old, saith Dauid, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He is therefore the breath of our nostrils: he is the common father of vs all, ruling vs with autho∣rity and loue.

And because thou art our King, we pray thee to glo∣rifie thine owne name in thy Church, to let thy king∣dome come to it.

To aduance thy will in it.

To sustaine vs thy subiects with all the necessaries and conueniences of life.

To seale thy pardon of all our sinnes.

To keepe vs from the infection of new sinnes, from re∣lapses into our old ones.

To defend vs from the power of the deuill, and to

saue vs from any thing that may offend and hurt vs.

2 Power is ascribed to God.

Wherein we appeale to the omnipotency of our Fa∣ther, we acknowledge him able to doe whatsoeuer hee will in heauen and earth.

So Nehemiah beginneth his prayer.

O Lord God of heauen, the great and terrible God.* 1.14 So began Daniel.

O Lord, the great and dreadfull God.* 1.15

This confession of Gods power doth incline the greatnesse and might of God to stoope it selfe to vs, for power takes no ioy in aduancing it self against weaknes.

Amongst men, there be of those barbarous and inhu∣mane natures, which abuse power to vnmercifull tyran∣ny and oppression, but when we confesse the power of God, we submit to it, and thereby moue the God of power to declare the same to our good.

He hath power in spirituall graces to bestow them on vs, that we may serue him in the hallowing of his name: his power can extend his kingdome ouer all, his power onely can make vs able to doe his will: this po∣wer commandeth heauen and earth to minister to our necessities.

He hath power to pardon all sinnes, and to preserue vs from temptation and euill.

Therefore the consideration of our confession of his power, moueth him to grant our requests in all these things.

3 We ascribe vnto him glory.

A great argument to moue him to doe all these things for his owne glory, for this is his praise, that he heareth our prayers, therefore to him doth all flesh come: and that is it we seeke in this prayer: the three first petitions are addressed to the glory of his name, of his kingdome

and will, we desire bread that we may liue here to praise and serue him.

We desire pardon of all sinnes past, and release from our iniquities present, and strength against all ensuing temptations, and deliuerance from all deserued euils, that we may be able to liue in holinesse and righteousnesse before him all the dayes of our life.

3 Our faith in this prayer is confirmed by these 3, reg. potentia: glor.

* 1.161 A regno, true that of earthly Kings the Prophet saith, Trust not in Princes, nor in any sonne of man, for there is no helpe, &c. But the Lord is a King that may be trusted.* 1.17 I am a great King, saith the Lord of hosts, King of Kings, and Lord of Lords is his name, Reuel. 19.16▪ and he saith,

Per me reges regnant.

We begin at Our father, whence we haue audaciam petendi, we end at tuum est regnum, whence wee haue fiduciam impetrandi, he ruleth ouer all: all things serue him, feare not thou little flocke, for it is your fathers plea∣sure to giue you a kingdome.

The Apostle calleth this kingdome the inheritance of them that are sanctified, and he calleth all the faithfull heires and coheires with Christ.

This King sent the heire of his kingdome in the simi∣litude of sinfull flesh amongst the sonnes of men, of pur∣pose to expiate their faults, to reconcile them to his fa∣uour, and to inuest them in the rights of this inheri∣tance. Faith is the ground of these things which wee hope for: and this King is the giuer of euery good and perfect gift, whom we call our father.

What can we want, wherein can our faith stagger, if it cleaue to him, and that we may once say cheerefully with the Apostle, Scio cui credidi.

All the elect of God are not onely the subiects of this kingdome, but fauourites also of this King, his dar∣lings, his delight is in them; Dauid makes so bold with God, as to pray.

Keepe me as the Apple of thine eye,* 1.18 hide me vnder the shadow of thy wings.

The Hebrew word signifieth the blacke of the Ap∣ple, the very sight of the eye.

He that toucheth you, toucheth the Apple of his eye:* 1.19 God holdeth them so pretious, that men had need to handle his children as tenderly as they would handle the Ap∣ples of their owne eyes: aliqui intelligunt de oculis dei.

2 A potentia: there be many titulary Kings here on earth, swolne with titles of great dominions, wherein they haue neither foote of land in possession, nor the o∣bedience of any subiect: it may be that there is ius domi∣nij annexed to their Crownes, for which they retaine the titles, as our Soueraignes doe in France; or they may be pretenders to some rights, as the Kings of Spaine are to Ierusalem.

There be Kings that haue supremacie of dignity, and possession of regalitie, but their wings are clipt, they are limited how farre they may flye.

Such a King was Achish in Gath, who approued Dauid well, but he could not keepe him with him,* 1.20 for saith he,

Thou art not good in the eyes of the Lords, wherefore now returne and goe in peace, that you displease not the Lords of the Philistims.

Whether Princes be ouerawed by their Magnats, or in their owne facility, doe diuest themselues of their power, both wayes here is kingdome without power or glory.

But thine is the power;* 1.21 for God is the high creatour and

possessour of heauen and earth, as Melchizedech called him.

And as he holdeth possession vndenied, so he main∣taineth dominion vnresisted, Hee doth whatsoeuer hee will.

Power is neuer fearefull when it is in a Father, rather here is firme foundation to build faith on: the Leper in the Gospell built vpon this rocke: Thou canst make mee cleane.

The sister of Lazarus confest the power that Christ had with the Father, quicquid petieris.

Our God is caput potentiae. The powers that be, are ordained of God, they are but so many rayes or beames of this glorious sunne, or if we esteeme them as starres for glory, yet they borrow their light from this sunne.

God would haue this knowne and confest.

* 1.22Thy Saints shall blesse thee, they shall speake of the glo∣ry of thy kingdome, and talke of thy power.

This power is the strong rocke, and the high place, the wall of defence to the Church.

The powers and principalities which are against vs, may shake our faith with some terrours, they cannot make it faile. As the mountaines compasse about Ieru∣salem, so is the Lord round about them that feare him and put their trust in his mercy.

3 A gloria, vbi regnum & potentia, ibi gloria.

The glory of God is threefold.

• 1 In his owne glorious nature and essence.
• 2 In his workes.
• 3 In his word.

* 1.23The glory of his nature is a light that no man can at∣taine to, we conceiue it best by that which is reuealed to vs in the two great volumes of his workes, which our eyes behold, and of his word which he hath left in

his Church for our learning, that we may know him, and him whom he hath sent, Iesus Christ.

There is that which the Apostle calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and wee haue no outward meanes to know it, but by the workes and word of God, within vs; the spirit also helpeth our infirmities.

This glory of diuine nature doth consist in the holy attributes of God.

1 His simplicitie: for he is ens simplicissimum, with∣out permission, a selfe-bearer.

2 His eternitie: for he is α and ω, without beginning and end.

3 His life: for he is called deus viuens ita viuit vt sit sua vita, ita est vt sit sua essentia.

4 His immensity and infinity, whereby he compre∣hendeth all things, filleth all things, and is in euery place:

5 His authority, perfection, and selfe-sufficiency which extendeth not onely to the complement of his owne essence, but is the originall of all perfection that is in his workes.

6 His blessednesse: for he is God blessed for euer, blessed in being so, and blessed in knowing himselfe so to be, and blessed in the communication of his blessings to his creatures, according to their capacity and vse.

7 His omnipotencie, for he alwaies worketh both in himselfe in actions immanent, and without himselfe in actions transient: in both he doth what he will.

8 His wisedome, for he knoweth, and foreknoweth, and decreeth, maketh and gouerneth, and preserueth all things, by infinite wisedome 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

9 His truth, for his wisedome doth both apprehend all truth, his operations be all in truth, his onely is the

reuelation of truth.

10 His will secret, done in and vpon all things reuea∣led, done by all that loue and conscionably serue him.

11 His goodnesse, in himselfe, and toward all things that haue being of him.

12 His grace, by which he declareth himselfe in Ie∣sus Christ, the father of vs all.

13 His mercy, in which he couereth our sinnes, and pardoneth all our iniquities.

14 His righteousnesse, by which hee iustifieth his elect, and condemneth the vngodly.

In all these, God is glorious in his Church, and his Church confesseth it.

2 He is glorious in his workes.

* 1.24It is a worke for the Sabbath to thinke of them. Dauid makes two good vses of them.

• * 1.251 To debase himselfe.
• 2 To exalt God.

O Lord our Lord, how excellent is thy name in all the earth.

3 He is glorious in his word.

1 In veritate, it is called verbum veritatis.

2 In aeternitate: durat in saeculum▪

Truth maketh vs free, and eternity crowneth vs with indesinent perpetuity:

Our faith is hereby supported, that seeing our God is the King of glory, and all our prayers are directed to his glory, that he will therefore heare vs from heauen, and when he heareth, he will haue mercy. And in that faith, we all say Amen, to these our holy deuotions.

Notes

• * 1.1

  Quest. 32.
• * 1.2

  1 Chro. 22.11.
• * 1.3

  12.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.5

  2 Cor. 1.3.
• * 1.6

  Reu 5.13.
• * 1.7

  Psal 48.1.
• * 1.8

  verse 10.
• * 1.9

  Psal. 50.23.
• * 1.10

  This is lingua angel.
• * 1.11

  D••n 9. 18.
• * 1.12

  19
• * 1.13

  Neh 1.6.7.8.
• * 1.14

  Neh. 1.5.
• * 1.15

  Dan. 9.4.
• * 1.16

  Psal. 146.1.
• * 1.17

  Mal. 1.14.
• * 1.18

  Psal. 17.8.
• * 1.19

  Zech. ••.8.
• * 1.20

  1 Sam. 29.6.7.
• * 1.21

  Gen. 14 19.
• * 1.22

  Psal. 145.11.
• * 1.23

  1 Naturae.
• * 1.24

  Psal. 92.
• * 1.25

  Psal. 8.