The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

VERS. IX.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

After this manner therefore pray ye, Our Father, &c.

SOME things, which seem more difficult about this divine form of Prayer, will per∣haps pass into a softer sense, if certain things very usual in the Jewish Church and Na∣tion, be observed, to which the Apostles could not but have regard, when they clearly acknowledged here the highest conformity with them. For that it was customary with our Saviour for the most part to conform himself to the Church and Nation, both in Religi∣ous and Civil matters, so they were lawful, most evidently appears also in this form of prayer. Let these things therefore be observed:

I. That the stated prayers of the Jews, daily to be said at that time, when Christ pre∣scribed this form to his Disciples, were eighteen in number, or in a quantity equalling it. Of this number of their prayers the Gemarists of both Talmuds treat at large p 1.1. Whom consult.

Whether they were reduced to the precise number of eighteen, in the order that they afterwards appeared in, while Christ was upon earth, some scruple ariseth from some

things, which are said by the Babylonian Talmudists in the place alledged: but it might be plainly proved, if there were need, that little or indeed nothing at all wanted of the quantity and bulk of such a number. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Rabbins have a tradition, say they, that Simeon Pekoli reduced into order the eighteen pray∣ers according to their course, before Rabban Gamaliel in Jafne. Rabban Gamaliel said to the wise men, Is there any that knows to compose a prayer against the Sadducees? Samuel the lit∣tle stood forth, and constituted one, &c. That Rabban Gamaliel, which is here spoke of, was Paul's Master. For although Rabban Gamaliel (who was commonly stiled Jafnensis of Jafne) was the Nephew of Paul's Master, Gamaliel, and this thing is mentioned to be done in Jafne, yet Paul's Master also lived in Jafne, and that this was he, of whom is the story before us, sufficiently appears hence, because his business is with Samuel the Little, who certainly died before the destruction of the City.

Under Gamaliel the Elder therefore were those daily prayers reduced first into that order, wherein they were received by the following ages. Which however it was done after the death of our Saviour, in regard of their reducing into order, yet so many there were in daily use at that time when he conversed on earth. Now he condemned not those prayers altogether, nor esteemed them of no account; yea, on the contrary, he joined himself to the publick Liturgy in the Synagogues, and in the Temple: and when he delivereth this form to his Disciples, he extinguisheth not other forms.

II. When all could not readily repeat by heart those numerous prayers, they were re∣duced into a brief Summary, in which the marrow of them all was comprized; and that provision was made for the memory, that they should have a short Epitome of those prayers, whom the weakness of their memory, or sometime the unavoidable necessity of business, permitted not to repeat a longer prayer, or to be at leisure to do it. This Sum∣mary they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Fountain. Rabban Gamaliel saith, Let every one pray the eighteen prayers every day. R. Joshua saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let him pray the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Summary of those eighteen. But R. Akibah saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If Prayer be free in his mouth, let him pray the eighteen; but if not, let him pray the Summary of those eighteen q 1.2. That our Saviour comprized the sum of all prayers in this form, is known to all Christians; and it is confessed, that such is the perfection of this form, that it is the Epitome of all things to be prayed for, as the Decalogue is the Epitome of all things to be practiced.

III. It was very usual with the Doctors of the Jews,

1. To compose forms of short prayers, and to deliver them to their Scholars (which is asserted also of John, Luk. XI. 1.) whereof you will find some examples, and they not a few, in the Babylonian Gemara, in the Tract Beracoth, and elsewhere. Not that by those forms they banished or destroyed the set and accustomed prayers of the Nation; but to superadd their own to them, and to suit them to proper and special occasions.

2. To the stated prayers, and others framed by themselves, it was very usual to add some short prayer over and above, which one may not amiss call the concluding prayer. Take these Examples of these prayers: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 R. Eliezar, when he had finished his prayers, was wont to say thus, Let it be thy good pleasure, O Lord, that love and brotherhood dwell in our portion, &c. R. Jochanan when he had finished his prayers was wont to say thus, Let it be thy good pleasure, O Lord, to take notice of our reproach, and to look upon our miseries, &c. In like manner,

1. Our Saviour, while he delivers this form to his Disciples, he does not weaken the set forms of the Church; nor does he forbid his Disciples not to use private prayers: but he delivers this most exact Summary of all Prayers, to be added over and above to our prayers, his most perfect to our most imperfect.

2. The Apostles, sufficiently accustomed to the manners of the Nation, could not judg otherwise of this form. In interpreting very many phrases and histories of the New Te∣stament, it is not so much worth, what we think of them from notions of our own feigned upon I know not what grounds, as in what sense these things were understood by the hear∣ers and lookers on, according to the usual custom, and vulgar dialect of the Nation. Some enquire by what authority we do subjoyn or superadd the Lords prayer to ours, and fain arguments to the contrary, out of their own brain. But I ask, whether it was possible, that the Apostles and Disciples, who from their very Cradles had known and seen such forms instituted for common use, and added moreover to the set-prayers and others, should judg otherwise of this form given by our Lord; which bore so great conformity with those, and with the most received rite and custom of the Nation?

IV. That Church held it for a just Canon, and that indeed no discommendable one nei∣ther 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 r 1.3 He that prays ought always, when he prays, to joyn with the Church. Which is not strictly to be understood only of his presence in the Syna∣gogue, (that is elsewhere, and otherwise commanded many times over) but wheresoever in the world he be placed, yea when he is most alone, that he say his prayers in the plural

number: for thus the Gloss explains it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let none pray the short prayer (that is, one different from the set prayers) in the singular number, but in the plural. In which number our Saviour teacheth us also to pray in this form; and that upon very good reason, when in whatsoever solitude, or distance we are, yet we ought to acknowledg our selves joyned with the Church, and to pray for her happiness as well as for our own.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Our Father, which art in Heaven.

I. This Epithete of God was very well known among the Jews, and very usual with them.

:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 s 1.4 Our Father which art in Heaven, deal so with us, as thou hast promised by the Prophets. And in another place, this is thrice recited, t 1.5 Whom have we, whereon to relye, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 besides our Father which is in Heaven? u 1.6 Blessed are ye, O Israelites; who cleanseth you? your Father, who is in Heaven. x 1.7 Ye gave not to your Father, who is in Heaven, but to me the Priest.

II. But in what sense did the Jews call God their Father in Heaven, when they were altogether ignorant of the Doctrine and mystery of Adoption, besides that Adoption, whereby God had adopted them for a peculiar people? I answer, for that very cause they were taught by God himself, so to call him, Exod IV. 22. Deut. XXXII. 6, &c. Nor was there any among them, who not only might not do this, but also who ought not to do it. While the Heathen said to his Idol, Thou art my Father, Jer. II. 27. the Israelite was bound to say, Our Father which art in Heaven, Es. LXIII. 16. & LXIV. 8.

III. When Christ useth this manner of speech so very well known to the Nation, does he not use it in a sense that was known to the Nation also? Let them answer, who would have the Lords Prayer to be prayed and said by none, but by those who are indeed Be∣lievers, and who have partook of true adoption. In what sense was our Saviour, when he spake these words, understood of the Hearers? They were throughly instructed from their Cradles to call God the Father in Heaven: they neither hear Christ changing the Phrase, nor curtailing any thing from the latitude of the known and used sense. There∣fore let them tell me, Did not Peter, John, and the rest of the Apostles think, that it was as lawful for all Christians to say to God, Our Father, which art in Heaven, as it was law∣ful for all Jews? They called God Father, because he had called them into the profession of him, because he took care of them, and instructed them, &c. And what I beseech you, hinders, but all Christians, obtaining the same priviledges, may honour God with the same compellation? There is nothing in the words of Christ, that hinders, and there is some∣what in the very phrase that permits it.

Notes

• p 1.1

  Hieros. Taa∣nith, fol. 65. 3. Bab. Beracoth, fol. 28. 2.
• q 1.2

  Bab. Beracoth, in the place above.
• r 1.3

  B••b. ••e••••••••th, fol. 30. 1.
• s 1.4

  Maimon. in Tephilloth.
• t 1.5

  Sotah, cap. 9, hal. 15.
• u 1.6

  Joma, cap. 8. hal. 9.
• x 1.7

  Hieros. Maa∣seroth, fol. 50. 3.