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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08806	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.	Page, Samuel, 1574-1630.; Snape, Matthew.	1631 (1631)	STC 19092; ESTC S924	210,836	387

fenced and armed with this petition And so much time as escapeth vs free from these euils is gained in the patience and long suffering of God to vs to offer vp to God the due tribute of our thankes There should then be no vacation from this double seruice of prayer and prayse for not onely one day telleth another but one houre and minute telleth another of Gods great deliuerances of vs from euill Sathan is our profest aduersarie you may see in Iobs historie what he did what he would doe if the power of God did not restraine him if the protection of God did not defend vs neither should our bodies nor our goods nor our cattaile nor our fruits of the earth nor our children be safe if his hand might be stretched out but the preseruer of men keepeth vs resisteth him 5 Obserue the course of this whole prayer for why doe we desire the honour of Gods holy name but for this that we may flye to it as our tower of strength to defend and deliuer vs from all euill for our helpe is in the name of the Lord. They that know thy name will trust in thee for thou neuer failest them that seeke thee And why doe wee desire the comming of the kingdome of God but that we may be safe from euill being vnder his holy regiment who is able to treade Sathan vnder our feete And why doe we desire that the will of God may bee done but that we may liue in holy obedience to him that we that be his seruants and the sheepe of his pasture may walke without feare in the valley of the shadow of death Why doe we desire life of God to be fed by his hand and blessing with our daily bread but that wee may be preserued by his prouidence from all things that may hurt and annoy vs. Why doe wee desire forgiuenesse of sinnes past and present but to assure his protection and to establish our hearts with grace that wee may serue him in holinesse and righteousnesse Why doe we desire preseruation from temptation but to secure our liues against the pollution and infection of sinne So that these petitions mutuò se generant we desire to obtaine of God all that we aske in the sixe former petitions that we may be deliuered from euill and we desire to be deliuered from euill that we may doe all the duties required in those former requests And let him that desireth to speed in this last supplication cast backe his eye vpon the rest that hee may rectifie himselfe in primo medio imo to the pleasing of God in his prayer 6 Let vs haue faith to beleeue a good successe of our prayers and to apprehend the louing kindenesse of God to vs in Iesus Christ for hee is the Angell of the couenant of this mercy He went about doing good and healing all that were oppressed of the deuil if the sonne therefore make you free you shall be free indeed He giueth perfect liberty from the hands of all our enemies that we may serue him without feare in holinesse and righteousnesse before him Wee cannot haue this deliuerance without faith to apprehend and apply it therefore let vs remember the former mercies of God to strengthen our faith as Dauid Our father 's trusted in thee they trusted in thee and thou didst deliuer them They cryed vnto thee and were deliuered they trusted in thee and were not confounded He is the rocke of our safety let vs build our neasts and lay out yong ones in the holes of this rocke for they that trust in him can want nothing that is good for them MATH 6.13 For thine is the kingdome and the power and the glory 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 Disciples 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 conclusion 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 Whether 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 Scripture 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 Fathers of purpose expounding the Lords prayer haue omitted this conclusion and haue not so much as mentioned 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 rather 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 beginning the Lords prayer as in many places Zeale is madnesse if it be not guided by a right vnderstanding and tempered with charity I could not omit the answering for our Church against this vniust imputation 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 construction of those things which the Church hath established and done for vs.

them And to him alone wee direct our praiers not vnto them for they know vs not so saith the praier of the true Church Doubtlesse thou art our Father though Abraham bee ignorant of vs and Israel acknowledge vs not thou O Lord art our Father our Redeemer thy name is from euerlasting If Abraham the father of the faithfull and the friend of God be ignorant of vs I know not how hee should heare or know our praiers 6 They alleadge Luke 15.10 Where Christ saith there is ioy in the presence of the Angels of God ouer one sinner that repenteth a grosse non sequitur so Saints may be praied to 7 They alleadge Luk. 16.9 Make to your selues friends of the Mammon of vnrighteousnesse that when ye faile they may receiue you into euerlasting habitations How this may make to their purpose their owne Stella saith Nihil aliud Christus hisce verbis innuere voluit nisi vt bona nostra pauperibus impartiamur vt in aternis habitaculis recipiamur And there is nothing that soundeth at all to the iustification of inuocation of Saints But these are the false shewes that the Papists make to blinde the eyes of the ignorant and to benight the cleare light of the Gospell If they could but diuert vs from God that wee might seeke for helpe any where but from him they had their will of vs but our helpe is in the name of the Lord who hath made heauen and earth and we say with the holy Church O Lord our God other Lords beside thee haue had dominion ouer vs but by thee onely will we make mention of thy name They alleadge that they doe not pray to them as to the giuers of good things but as to Mediators to pray to God for these things for vs. And so they rob not God of his due worship but giue due honour to Angels and Saints So the Spalatine changeling doth excuse it in his Manifesto But we answere 1 That they teach so but practise the contrary as all their Missalls and Breuiaries and Rosaries doe demonstrate Their inuocation of Saint Roch. Tu qui Deo es tam charus Et in luce valde clarus Sana tuos famulos Et a peste nos defende Opem nobis ac impende Contra morbi stimulos It is their owne saying deum Rocho per angelum promisisse vt qui ipsum inuocarent a peste liberarentur You see they inuocate him not as the Procter a father whom wee doe solicite by our prayers for Christ saith Fathers doe know to giue good gifts vnto their children and it is good praying where there is good to be gotten by it The wicked and vngodly of the earth doe not beleeue any such supreame goodnesse in diuine prouidence You heare what they say in Zephan The Lord will doe no good neither will he doe euill A most vnhappy condition of men who cannot looke beyond and aboue earth for good things naturall light doth reueale this truth to men without the Church for the Apostle saith God left not himselfe without witnesse in that he did good and gaue vs raine from heauen and fruitfull seasons filling our hearts with food and gladnesse This is the worke of a father thus to prouide good things for his children and so we goe not beyond the Gentiles in this who are not yet come into the communion of the Church The booke of nature the great volume of Gods workes is written within and without with this name of a Father so that if the Councell of hell like the Councell of Trent would deuise an Index expurgatorius to put out the testimonie of Gods fatherhood the darkenesse of hell would not be darke enough to benight this light But wee who are the Disciples of Christ that learne Rea. 2 of him to call God Father doe plead a nearer interest in his loue then those that are without can pretend for he that is our warrant to call him by that name doth thereby inuite vs to pray and to call vpon him in all our necessities God hath many great and glorious titles which would rather discourage then inuite inuocation the terrour of his Maiestie is such that the Angels are said to couer their faces when they appeare before him If we heare him called the God strong and mightie how dare we the poore wormes and grashoppers of the earth approach him If we call him the holy one of Israel how dare we that are conceiued in sinne and borne in iniquity whose life is polluted with a daily infection of actuall transgressions draw neere to him If we call him Lord of heauen and earth how dare wee that haue not giuen him the honour due to his name that haue not obeyed his holy and iust commandements solicite him If we call him King of Kings how dare we that haue said nolumus hunc regnare super nos come in his sight rebels to his will vassailes to his enemie There is no name so fit for inuocation as the name of a Father that is a name of such louing coniunction that when we haue wasted our whole portion and dishonoured our parentage are come to the lowest ebbe of all worthinesse to the fullest sea of all indignity yet there is hope in that name of a Father as there is of the end of the root of a tree cut downe and whose very root is rotten in the earth for there is a scent of water that will keepe life in vs and giue vs vegetation from the iuyce of that name 1 A King offended with a Subiect may banish him his dominions for euer 2 An husband iustly prouoked by his false and disloyall wife may separate from her by diuorcement 3 A Master may reuenge the trespasses of his vnprofitable seruant by turning him out of his seruice and forbidding him his house 4 Fratrum quoque gratia rara the quarrels of brethren hardly reconciled like a Castle barricadoed 5 Friends may forget the louing interest that they haue exchanged one with another But the name of a Father is a name of such tendernesse as will carry a plea when all these doe faile Can a Father forget can a Mother forget as putting it for a kinde of impossibilitie Dauid cannot forget Absolon hee did him two the most incompatible iniuries that could be offered to iealousie in his wiues he defiled them in the sight of the sunne and of the people in his kingdome for hee attempted the dethroning of him and sought the Crowne in the bloud of his father yet Dauid forgat not that he was his father hee pardoned him liuing he deplored him dead would God I had dyed for thee c. So that one commeth to God touched with a conscionable remorse of all his sinnes saying Etsi ego amisi ingenuitatem filij tu non amisisti pietatem patris So that the name of Father here giuen to God doth denote these two gratious properties of complete loue where first

thy neighbour say as Rhode did in the acts of the Apostles It is Peters voyce it is the voyce of Sathan Nec vox hominem sonat and put him off with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no Pelagian selfe-opiniond betray thee that thou shouldest thinke nulla dei gratia adi●tos omnia peccata posse vitare There be two great dangers that we are yet subiect to after God hath in mercy forgiuen all our trespasses past 1 Falling into new sinnes for if Sathan cannot preuaile against vs in one temptation hee will assault vs in another it is said of him that he hath Nomina mille Mille nocendi artes as Dauid though we neuer reade him againe tempted either to adultery or murther yet hee was led into a new temptation to number the people And Peter though he neuer faulted more in denying his Master yet Saint Paul tooke him in the manner for not walking pede recto For our originall corruption hath in it the seed of all kinde of sinnes and many baites being at once in sight it is an hard escape to quite them all 2 The other danger is of relapse for after repentance and pardon obtained we may fall againe into the same sinne with much more danger then before especially such sinnes as custome hath assiduated as a common lyar a common swearer a common drunkard a common breaker of the Sabbath How can we say that any of these sinners that liue in the daily practise of these sinnes doe repent them or how dare they say Leade vs not into temptation when they loue the workes they doe so well as not to part with them Relapses haue so small comfort in holy Scripture as it is obserued by some learned that there is not one example of Scripture in either testament of grace after relapse whereupon some of the ancient Fathers haue gone too farre in denying possibility of grace after recidiuation I dare not goe so farre it is breaking of a bruised reede Master Perkins in his booke of the nature and practise of repentance doth say We finde no example in Scripture of recouery after relapse yet in his booke of the conflicts of Sathan with a Christian nameth two examples one of Abraham who twice said that Sarah was his sister and of Ioseph who twice sware by the life of Pharaoh He also chargeth Dauid with more adulteries also in maintaining many wiues But as in the body so in the soule relapses are full of danger LVC. 11.4 But deliuer vs from euill I Follow the most ancient who make this the seuenth Petition of this prayer for temptation and euill are not all one euery euill is not temptation nor euery temptation euill I distinguish them thus In the former petition we pray that we may doe no euill in this that we may suffer none in the former is malum culpae in this malum poenae is deprecated Both against the deuill 1 Ne doceat malum 2 Ne noceat malo 1 That he seduce vs not against Massah 2 That he torment vs not against Meribah This is like Dauids prayer Deliuer me out of the mire let me not sinke let me be deliuered from them that hate me and out of the deepe waters Let not the water floud ouerflow me neither let the deep swallow me vp let not the pit shut her mouth vpon me To proceede in this as in the former petitions let vs 1 Consider what is meant by euill 2 What we desire vnder the name of deliuerance 3 What duties this petition teacheth vs. 1 What we meane by euill Saint Cyprian Post ista omnia in consummationem orationis venit clausula vniuersas petitiones preces nostras collectâ breuitate concludens He vnderstands this euill here deprecated to reprehend aduersa cuncta quae contra nos in hoc mundo molitur inimicus Quando dicimus liberanos a malo nihil remanet quod vltra debeat a nobis postulari cùm semel protectionem dei aduersus malum petamus qua impetrata contra omnia quae diabolus mundus operantur securi stamus tuti Quis enim ei de saeculo metus est cui in saeculo deus tutor est Saint Augustine saith A malo in quod inducti sumus a malo in quod induci possumus Ludolph a malo praesenti praeterito futuro Augustine againe ab inimico à peccato Saint Ambrose before him vnderstood it so I imbrace my former exposition as most consonant to the course of our prayer and fitted to our necessities 1 Giue vs bread that we may liue 2 Forgiue vs all our sinnes past and present that we may liue well 3 Leade vs not into temptation that wee may preuent sinne to come 4 Deliuer vs from all euils that may afflict and punish vs in the time to come that is 1 A malo quod sumus 2 A malo i. a diabolo 3 A malo quod meriti sumus 1 A malo quod sumus 1 We are so corrupt by nature being borne filij irae that we had need to pray to be deliuered from it not onely as it is our pollution defiling vs but as it is our rod scourging rather our Scorpion stinging vs. Sinne is a burthen Dauid complaineth of it too heauy for him to beare and as we desire to be washed from the filth and pollution of it so desire we to be eased from the importable burthen of it from the terrors of a guilty conscience from the feare of the wages of it for stipendium peccati mors from the shame of it in the world from the griefe of it in the heart for they that hide sinne in the bosome carry all these roddes about them There is no vexation comparable to that of a guilty conscience it maketh the inward man like the furious rage of the sea foaming out froth and filth Isidore tels vs as we shall finde it Conscientia rei semper in poena est This euill is best declared and reuealed to vs if wee doe consider 1 That the holy word of truth hath plainely affirmed that all the elect of God are washed in the bloud of Christ and haue the free and full forgiuenesse of all their sinnes sealed to them by the oracle of truth by God who cannot lye by two immutable things his word and oath 2 That notwithstanding this certaine sealed pardon giuen by God obtained by Iesus Christ yet God for the punishment of sinne doth in his seuere iustice leaue his faithfull seruants to the carke and torment of a guilty conscience which for want of faith to sue out this pardon and to plead it at the court of iustice doth almost leade the distressed guilty person to the gates of hell 1 The euill that here we deprecate is the terrour of the conscience wanting faith to make a comfortable application of all the gratious promises of God to the elect taking them home to our selues 2 Another euill is presumption laying hold vpon these promises without