themselves; for thus He professeth of Himself, Ego Dominus The world is full of curious questions: The Pharisees move [Mark 10. questions touching matrimony. 2.] &c. 29. 20, 21, 22.] The Sadducees asked what should come to pass after the end of the world, whether we shall know one another. Mat. 22. 23, These were unprofitable and curious, the inventions of flesh and blood, not those that proceeded from the Holy Ghost. The disciples' question is here, how they may serve God, and how they may perform that duty for which they came into the world: curious things are those abscondita which “belong to God," with which we may not meddle; we must enquire Deut. 29. of things which concern us. Of the sons of Cain and Abel, who were inventors of tents, some devised to work in brass [Gen. 4. and copper, others found out music, as they thought it most profitable for the public weal. The trade that the sons of Seth used and professed at the same time, that they thought to be most profitable, was the "calling upon the name of the Gen. 4. Lord;" and they were occupied therein as an art no less profitable than the building of houses, or making of armour. And ever since, howsoever the world do addict themselves to other things that serve to make most for their private profit, yet the Church and city of God are busy in studying how they may by prayer "receive mercy, and obtain grace to help them in Heb. 4. time of need." 26. 16. The reason whereby they urge their suit is, "as John taught his disciples." Which reason, in the judgment of flesh and blood, might seem of small efficacy; for whereas John confessed himself "unworthy to unloose Christ's shoe," He Lu. 3. 16. might have took it in scorn that the disciples of John should teach Him His duty after the example of John; but Christ to commend His humility is content both in His preaching and praying to follow John. John said, "Every tree that Mat. 3. 10. and Christ, though He were brings not forth good fruit;" the wisdom of God, and furnished with all manner of doctrine, yet was content to borrow that sentence from John Baptist, as appeareth in His sermon. So He was content to Mat. 7. 19. follow him in prayer; so that the example of John's diligence SERM. in teaching his disciples that duty, was a motive to Him to do the like unto him. V. Ps. 90. Whereas the disciples of Christ tell Him that John was wont to teach his disciples to pray, they speak by experience, for divers of them were before-time disciples unto John, as appears by John the first chapter and thirty-seventh verse. The ordinary prayer that was used in the Synagogue among the Jews, was that prayer which is intituled "The Lu 16. 16. Prayer of Moses;" and as Christ saith, "The Law and the Prophets were until John," so that prayer of Moses continued in the Church of the Jews until John's time. When he was come, he used another form of prayer, which endured to the coming of Christ, Who having taught His disciples a third form of prayer, John's prayer ceased. The reason was Heb. 3. 5. because, as the Apostle speaketh of Moses, albeit both Moses, the Prophets, and John, were faithful in the house of God, yet they were but servants, but Christ was that Sun of Righteousness, and the Day-Star that was long before promised; and therefore seeing He being come hath taught a more perfect form of prayer, He being only wise, all other forms ought to give place to His. Joh. 3. 27. Secondly, according to the rule of John Baptist, "a man can receive nothing except it be given him from above.” Then if we will obtain any thing, we must put up our supplications to God for it. But in making our prayers we may offend, for Joh. 3. 31. "he that is of the earth is earthly, and speaks earthly things :" therefore John, according to his own confession, may mingle some corruption with his prayer. But Christ "That is from heaven is above all," and therefore if He teach us to pray, it shall be in such sort as God shall accept it: and for this cause Christ's prayer doth excel the prayers both of Moses and John, and all the Prophets. Touching which form of prayer, as before He had given Lu. 10. 27. them an abridgment of that obedience which the Law requireth, so here He doth briefly set down a form of prayer. Joh. 1. 17. As it is said of Him, that "grace and truth is by Jesus Christ," so when in the other chapter He had shewed them the truth of the Law, so now He tells them that grace must be sought for of God by prayer, whereby we may be able to obey that law. The suit of the disciples being both profitable to themselves and no subtle question, Christ is content presently to grant their request, and therefore His answer is, "When pray, say," &c. prayer ye Wherein we are to observe two things: first, whereas there are certain practic spirits that cross that saying of our Saviour, and tell us we may not use this which Christ gave, saying, "Our Father," but that we are to frame our prayers of our own as our state shall require, these words are a contradiction to their Ne dicite. Christ Himself hath commanded us to use this form of prayer, and therefore we may be bold to say, "Our Father." Whatsoever prayers we make of ourselves they have some earth, because we ourselves are of the earth, but the prayer instituted by Christ is free from all imperfection, because it was penned from Him That was from above." In this prayer there is not one word wanting that should be put in, nor any word more than ought to be. Therefore both in regard of the Author of it and the matter, we may safely use this form of prayer. Joh. 3. 31. 15. Secondly, these words are an opposition betwixt Cogitate and Dicite. It is not enough to think in our minds this prayer, but our prayers must be vocal; so that as in this Christ casteth out the dumb devil, so here he casteth out the dumb [Lu. 11. 14.] prayer. It is true that the life of prayer and thanksgiving Ps. 47. 7. standeth herein, "that we sing praises with understanding," 1 Cor. 14. that we do orare mente et spiritu. Herein stands the soul of prayer, but as we ourselves have not only a soul but a body also, so our prayer must have a body; our "tongue Ps. 45. 1. must be the pen of a ready writer." We must at the time of prayer bow our knees, as our Saviour Christ did. Lu. 22. 41. We must "lift up our hearts with our hands." Our eyes must Ps. 123. 1. be lifted up to God "That dwelleth in the heaven." And, as Ps. 35. 10. David says, all our "bones" must be exercised in prayer. The reason why we must use this form of prayer is taken from the skill of Him That hath penned it, and from His favour with God. We are not acquainted with the phrases of the Court, and we know not what suit to make unto God. But Christ Who Lam. 3.41. is our Advocate, in Whom "all treasures of wisdom and Col. 2. 3. V. 1 Cor. 2. 11. SERM. knowledge are hid," He can form us a bill, and make such a petition for us, as shall be acceptable at the hands of God; "None knows the things of God, but the Spirit of God." So none knows what pleaseth God but Christ, Who hath received the Spirit from God; and in this regard, as He knows God's will best, so He is best able to frame a form of prayer so as it may be agreeable to God's will. Secondly, touching the authority which Christ hath with [Mat. 17. God His Father, it was such as God proclaimed from 5.] Joh. 11.42. heaven, "This is my beloved Son;" and Christ saith, "Thou hearest Me always." So greatly was He respected with God. In both these respects we may be bold to say, Father," &c. Joh. 16.23. 1 Cor. 13. 1. "Our We have the promise, that if we ask any thing in the Name of Christ, He gives it us. Much more may we have confidence to be heard, si non modo in nomine Ejus, sed verbis Ejus. The Apostle saith, "If I had the tongue of men and angels." His meaning is, that the tongues of Angels were more glorious than the tongues of men; and therefore that Isa. 6. 3. song of the Angels, "Holy, holy, holy," is magnified in the Church; but this prayer was formed by the tongue of Christ, Who is the Lord of Angels. Isa. 6. 2. The Cherubims hid their faces before the Lord of hosts. [Joh. 12. 41.] And He That made this prayer was the Lord of Hosts, of [Isa. 1.20.] Whom it is said, Os Domini exercituum locutum est. This prayer, as one said, is dáveioμa tîs åɣáπns, ‘the engaging of our character and love;' for we desire to have remission of sin no otherwise than as we forgive our brethren, whereby the love of our brother is continually increased. And this prayer is breviarium fidei, it teacheth us to believe those things which we pray for. Lastly, our perfection in obeying the Law, and believing those things which we ought to intreat, with such a hope by prayer: Legem implendi, et legem credendi, lex statuit supplicandi. A PREPARATION TO PRAYER. SERMON VI. LUKE Xi. 2. And He said unto them, When ye pray, say, Our Father Which art in heaven, hallowed be Thy name. Thy kingdom come. Let Thy will be done, even in earth as it is in Heaven, &c. [Et ait illis, Cum oratis, dicite, Pater, sanctificetur nomen Tuum. Adveniat regnum Tuum. Lat. Vulg.] [And He said unto them, When ye pray, say, Our Father Which art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth. Eng. Trans.] Ir is the answer of our Saviour Christ to that disciple of His, which in the name of the rest desired to be taught a form of prayer. Concerning prayer, among other things already noted, we are to know that it is the doctrine of the Fathers, that God not prayed unto on our parts, and His Holy Spirit not yet possessing our souls, hath notwithstanding promised, "that Joel 2. 28. He will pour His Spirit upon all flesh," as it was poured upon the Apostles after Christ's ascension; namely, that Acts 2. 17. Spirit Which He calls "the Spirit of grace and prayer." Zech. 12. " 10. When He thus vouchsafeth to send "the Spirit of grace into our souls, then from thence there do run two streams into the two several faculties of our soul: that is, the Spirit of grace hath a working on our understanding by the light of faith, and secondly, in our will, by inspiring us with holy desires; of which holy desires the interpreter betwixt us and God is prayer, for that, as the Apostle speaks, our "requests are made known to God by prayer and supplication." Now as prayer is properly the effect of grace, so whatsoever we obtain of God by prayer, it is the gift of grace; which Phil. 4. 6. |