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. I.

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

Teach us to pray us Iohn also taught his Disciples.

WHAT kind of request is this, that this Disciple, whoever he is, doth here make? was he ignorant of, or had he forgot that form of Prayer which the Lord had delivered to them in his Sermon upon the Mount? If he had not forgot it, why then doth he require any other? Doth de mean, Lord teach us to pray, for John hath taught his Disciples? or thus, teach us a Form and rule of Prayer like that which John had taught his. This latter is the most probable, but then it is some∣thing uncertain what kind of form that might be which the Disciples of John were taught. As to this enquiry we may consider these things:

I. It is said of the Disciples of John 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, They fast often, and make Prayers. Where, upon many accounts I could perswade my self that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ought to be taken here in its most proper sense, for Supplications. To let other things pass, let us weigh these two:

1. That the Jews daily and common prayers, ordinary and occasional, consisted chiefly of Benedictions and Doxologies, which the title of that Talmudick Tract which treats of their prayers, sufficiently testifies, being called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Benediction, as also that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tephillah, the general Nomenclature for Prayer, signifies no other than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 praising, i. e. Benediction, or Doxology. To illustrate this matter we have a passage or two not unworthy our transcribing.

a 1.1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Perhaps a man begs for necessaries for himself, and afterward prayeth. This is that which is spoken by Solomon when he saith, b 1.2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To the prayer, and to the supplication. I omit the Versions, because the Ge∣marists interpret it themselves. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rinna is Tephillah, and Te∣phillah is Bakkashah. Their meaning is this: the first word of Solomon's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rinnah sig∣nifies Prayer (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••s the Gloss hath it) i. e. Prayer with Praise, or Doxo∣logy. The latter word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tephillah, signifies Petition, or Supplication, [Gloss, beg∣ing for things necessary.]

It cannot be denyed but that they had their petitionary or supplicatory prayers, but then, the benedictory or doxological prayers were more in number, and more large and copious: especially those which were poured out occasionally or upon present emergency. Read the last Chapter of the Treatise I newly quoted and judge as to this particular: Read the whole Treatise, and then judge of the whole matter.

2. It may be reasonably supposed that the Baptist taught his Disciples a Form of Prayer different from what the Jewish Forms were: It stands with reason that he that was to

bring in a new Doctrine (I mean new, in respect to that of the Jewish) should bring in a new way of Prayer too, that is a Form of Prayer that consisted more in Petition and Supplication, than the Jewish Forms had done; nay and another sort of petitions than what those Forms which were petitionary had hitherto contained. For the Disciples of John had been instructed in the points of Regeneration, justifying Faith, particular Adoption, Sanctification by the Spirit, and other Doctrines of the Gospel, which were altogether unknown in the Schools or Synagogues of the Jews. And who would ima∣gine therefore that John Baptist should not teach his Disciples to pray for these things?

II. It is probable therefore that when this Disciple requested our Saviour that he would teach his Disciples 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as John had done: he had respect to such kind of Prayers as these, because we find Christ so far condescending to him that he delivers him a Form of Prayer merely petitionary, as may appear both from the whole structure of the Prayer, as also in that the last close of all the Doxology, For thine is the Kingdom, &c. is here left wholly out; being asked for a Form that was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he took care to deliver one to them that was merely supplicatory. This is confirmed by what follows concerning the man requesting some loaves of his neighbour, adding withal this exhortation, Ask and it shall be given you, seek and ye shall find. Which two things seem to answer those two things by which Supplicatory Prayer is desined; these are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sheelah, asking: and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bakkashah, seeking: for if there may be any difference in the meaning of these two words, I would suppose it thus, Bakkashah, or seeking may respect the things of God: so seek ye first the Kingdom of God, &c. and Sheelah, or asking may respect those things which are necessary for our selves: which texture we find very equally divided in this present Form of Prayer, where the three first petitions are in behalf of God's honour, and the three last in behalf of our own necessaries.

It was in use amongst the Jews, when they fasted to use a peculiar sort of Prayer, joyned with what were daily, terming it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Prayer of the fast. This we have mentioned in Taanith c 1.3 where it is disputed whether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those that fast∣ed for certain hours only, and not for the whole day, ought to repeat that Prayer of the Fast: As also, in what order and place that Prayer is to be inserted amongst the daily ones. Now if it should be granted that John had taught his Disciples any such form that might be particularly adapted to their fastings, it is not very likely this Disciple had any particular reference to that, because the Disciples of Christ did not Fast, as the Disciples of John did. It rather respected the whole frame of their Prayers which he had instructed them in, which consisted chiefly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Petitions and Supplications.

Object. But prob••bly this Disciple was not ignorant that Christ had already delivered to them a Petitionary Form in that Sermon of his upon the Mount, and therefore what need had he to desire, and for what reason did he importune another?

A••sw. It •••• likely he did know it, and as likely he did not expect the repetition of the same again: but being very intent upon what John had done for his Disciples, did hope for a Form more full and copious, that might more largely and particularly express what they were to ask for, according to what he had observed probably in the Form that bad been prescribed by John, but the divine wisdom of our Saviour knew however that all was sufficiently comprehended in what he had given them. And as the Jews had their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 short summary of those eighteen Prayers epitomized: so would he have this Form of his a short summary of all that we ought to ask for.

Notes

• a 1.1

  Beracoth, sol. 31. 1.
• b 1.2

  1 Kings VIII. 28.
• c 1.3

  Fol. 11.