SERM. in teaching his disciples that duty, was a motive to Him to do the like unto him.

V.

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

Ps. 90.

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.

Joh. 1. 17.

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. 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 ye pray, say," &c.

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 prayer 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.

14.]

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. 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 "bones" must be exercised in prayer. all our says, 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 5.1 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, "Our Father," &c.

Joh. 16.23.

1 Cor. 13. 1.

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.

The Cherubims hid their faces before the Lord of hosts. Isa. 6. 2. [Joh. 12. And He That made this prayer was the Lord of Hosts, of 41.] [Isa.1.20.] Whom it is said, Os Domini exercituum locutum est.

This prayer, as one said, is dúveioμa tîs áɣáπns, '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 Ile 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.]

It 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.

VI.

SERM. prayer is therefore our reasonable service of God, because we do therein acknowledge not only our own wants and unworthiness, but also that as God hath in His hands all manner of blessings to bestow upon us, so if we sue to Him for them Pa 84. 11. "He will withhold no good thing" from us.

Before we can pray for good things, it is required that we do conceive a love of them; which if it be in us, then we shall not only be inflamed with a desire of them which is an effect of love, but shall be stirred up to pray for them. But it is the peculiar work of the Holy Ghost to shed in our Rom. 5. 5. hearts the love, not only of God, but of all other good things; which work He performeth not in all indifferently, Joh. 3. 8. for He is compared to the wind that "bloweth where it will.” But those whom it pleaseth the Holy Ghost to inspire with a love and affection towards good things, they do not only desire them, but withal do pray earnestly for them unto God; for as it is the work of Jesus Christ, the eternal Word, to [Joh.1.9.] enlighten "every one that cometh into the world,” so it is the office of the eternal Spirit to inspire our hearts with holy desires.

Mat. 19. 12.

Joh. 16. 12.

In this answer of our Saviour, we are to consider three points: first, a time limited for prayer; secondly, the contents of the word oratis; thirdly, what is to be noted out of the word Dicite.

Touching the time limited for prayer, we have heard already that there are three uses of prayer: one was the use of dignity and perfection, when men do converse and enter into familiarity with God by abstracting their minds from human affairs, and sublevating them into Heaven by a continual meditation of God and things pertaining to the life to come, which because it is peculiar to them that have already attained to some perfection we must say of it as Christ did of another matter, Qui potest capere capiat, "He that is able to receive it let him receive it." Our weakness is such as cannot by any means come to this use; yea the infirmity of the disciples themselves was so great, that albeit Christ had so many other things to tell them of, yet they were not able as yet to bear them.

Therefore we are to consider the two other uses, which do more nearly concern us; whereof the one is the use of neces