It is, of course, something uncertain what kind of form of prayer that might be which the disciples of John had been taught. The ordinary prayers of the Jews consisted of benedictions and doxologies chiefly; indeed, the Hebrew name for prayer signifies praising: it cannot be denied, however, but that they had also petitionary, or supplicatory prayers; but the benedictory, or doxological prayers of the Jews, were more in number, larger, and more copious. It may be reasonably supposed, then, that the Baptist taught his disciples a form of prayer different from what the Jewish forms were, since it is clear they now formed a subject of peculiar notice; but it had been previously remarked, that "the disciples of John fast often, and make prayers." The disciples of John had been instructed in the points of regeneration, justifying faith, sanctification by the Spirit, and other Evangelical doctrines, that were altogether unknown in the schools and synagogues of the Jews; and he, therefore, would naturally teach his disciples to pray for these things; and that, too, in a form of prayer, that consisted more of petition and supplication, than the Jewish forms had done. Now, Christ so far condescends in reply to His disciple, as to deliver a form of prayer wholly and merely petitionary; for, it is to be remarked, that the doxology, "for thine is the

kingdom," &c., is left out in the form recorded by St. Luke, though it had been given in the sermon on the mount, probably in token of its prime importance'.

This prayer was twice delivered, just as we find that the ten commandments were twice rehearsed; and it affords an indisputable authority for praying by a set form, and for using the same words on different occasions, private and public; since this form, which our Saviour gives at the particular request of one disciple, is mainly the same with that which He had previously delivered to the multitude2; and we are sure that our Lord intended it, not only for a pattern to make other prayers by, when He said, “After this manner pray ye;" but as a form to be used in so many words, when He delivered it the second time, saying, expressly, "When ye pray, say," &c. It is supposed that the most eminent Jewish masters, as well as John the Baptist, gave their respective scholars and adherents a short model for their worship. Christ, therefore, in compliance with their expressed request, repeats, with trifling alterations, the brief, but comprehensive address to God, with which He had supplied them before as a directory to their devotions; and He now appoints it to be used as a stated form *. Christ thus taught His disciples to 'Dr. Lightfoot.

3

Bp. Mann. Dean Comber.

Dr. Robinson.

pray, as John had taught his; and John taught his, as the masters among the Jews had done theirs, by setting before them a form to be used by all of them. The form given by Christ carries along with it certain characteristics that it was intended for constant use, both public and private. First, that it was for public use, is evidenced by the addition of the Amen, in agreement to the responses of the Temple, and all public assemblies; and that it was equally for private use, is shown by the absence of it on this occasion, in agreement with the phylacterial prayers, and the custom of the Jewish nation. Our Lord has thus given His disciples words, which the Christian may daily repeat upon earth, and yet find something to take with him to heaven. He will not, indeed, when delivered from the burden of the flesh, have need to pray that his daily bread may be continued to him; or that his trespasses may be forgiven, or that he may be kept from temptation; but, at his last hour, nay, even when received among the Angels in heaven, he may unite with them in desiring that his Father's name may be hallowed, His will obeyed, and His kingdom universal o.

Whilst, however, our Lord left this prayer for our use, He takes an example from common life, to show what prayer is ; that prayer to

Dr. Lightfoot.

6

Archbishop Sumner.

God-persevering prayer-is the means which He expects us to use, in order to obtain the blessings which we require at His hands'. Having before warned His disciples against a multiplicity of words, and vain repetitions in prayer, which are often the effects of hypocrisy, our Saviour instructs us, by the parable of one whose friend came to him at midnight needing refreshment, that we ought to be frequent and importunate in our prayers, which is an evidence of a pious and devout mind, and will much prevail with God. This parable is especially intended to furnish reasons why we should not doubt, but earnestly believe, that if we "ask, it shall be given to us; if we seek, we shall find; if we knock, it shall be opened unto us." We may offend God by our not asking; but our petitions can never offend Him. We may "ask amiss," and, therefore, not receive; but that which "we ask faithfully, we shall obtain effectually;"-be the request ever so great, even for eternal life itself-be the petitioner ever so unworthy, even a sinner, seeking pardon for his transgressions; the heart which shall be disposed to profit by God's mercy, must seek it by the means repeatedly and emphatically commanded by God, -the means of prayer'.

1

Archbishop Sumner.

"Archbishop Sumner.

8 Dr. S. Clarke.

SECT. LXXXII.-Christ reprehendeth the Hypocrisy of the Pharisees.-Luke xi. 37-54.

AT another time, when Jesus was delivering His instructions to the people, He received an invitation from a Pharisee ;" and He went in, and sat down to meat." It should seem, from the sequel, that this invitation was with some object of ensnaring Him;-" seeking to catch something out of His mouth that they might accuse Him." They first "marvel" that He had not first washed before sitting down to meat. It has already been remarked of how great esteem among the Jews was the custom of washing before meals; but our Lord takes the opportunity of the company He was in, not so much of vindicating Himself, as of exposing the folly and dissimulation of the Pharisees in such traditional observances'. He He says, You cleanse yourselves outwardly, indeed, by these kinds of washings; but that which is within is a heart not right with God. Ye Pharisees put ceremonies in the place of righteousness. Ye make all look well outwardly, and forget that, though men see no further, the Creator and Judge of all sees that which is within also 2. Ought ye not, therefore, to be as careful to keep clean "that which is within," as ye do the outward man by frequent washings? While you are so very nice and officious in your ex

Dr. Robinson.

2

Abp. Sumner.

3

Dr. Whitby.