An Exposition of the Lords Prayer, Circumstance 1
1. As it was given upon the ſo ſolemn Deſire of the Diſciples to be Taught to pray; and our Lord giving the Prayer in theſe Words; When ye pray, ſay; it may ſeem to puſh home to the conſtant uſe of theſe Words when we pray. But in Anſwer to it, there are theſe Three Things to be obſerved, which are plain Matters of Fact.
1. That this Prayer is moſt compleat in Matthew, where it is firſt given; and it is to be compleated in Luke, by being compar'd with it ſelf, as given in Matthew. For the Doxological Concluſion, or Aſſcribing the Kingdom, the Power, and the Glory for euer and ever, with the Amen, the Seal of all, is to be found only in Matthew; both which the Jews generally us'd in their Prayers, even as Chriſtians do. If then the whole and intire Pattern muſt be deriv'd from Matthew, even ſo muſt the Juſt Elevation of the Command for the uſing it, be taken from thence alſo, where it is moſt compleat. Now there the Command for the uſing it is expreſly given thus; After this manner pray; ſhewing it to be a Pattern, which muſt be meaſur'd by all Scripture; ſo few Words being elſe inſufficient (as hath been made out) to direct us to pray after that manner. So thoſe Words in Luke, When ye pray, ſay, muſt be expounded by thoſe in Matthew, When ye pray, ſay after this manner.
2. It is certain by the Courſe of the Goſpel-Hiſtory, That the Prayer, as given in Luke, was another diſtinct Giving of it, from that in Matthew, and was the laſt Giving it; and ſome conſiderable Time after the Sermon in the Mount; from whence it is evident, That where the Form is moſt compleat, and had been before given; the Apoſtles did not yet underſtand themſelves oblig'd to the Repetition of the Words, or ſtrictly determin'd to the Form; For if they had continually us'd it, as a Form, they could not have been forgetful, That Chriſt had already Taught them to pray; or they muſt have charg'd his Form of Prayer directly with Inſufficiency; even there where it is moſt a Form; and in that Sermon, where they were the moſt Domeſtick, or proper Auditors; For he laoked on his Diſciples when he begun his Sermon; which much aſſures, had it been ſuch a Form, they could not have forgotten it, as ſo preſcrib'd. Our Lord therefore, to ſhew he had enfolded all the Intereſts of his Goſpel, and of his Kingdom in the Prayer he had before Taught; returns them upon the ſame Prayer, by giving it them a-new, in ſo great Parts of it; that they could not but thereby remember it, and make up whatever was wanting in the laſt giving of it, by his firſt giving it; and therefore they, and All Chriſtians after them, are to ſearch further, and deeper into it; And that is one Great Senſe of, when ye pray, ſay; or, as the Word alſo ſignifies, Read; that is, Enlarge with Underſtanding upon the Heads of Prayer I have given you before. There All Prayer is to be found; there is to be found what I, as the Meſſiah, am peculiarly to Teach my Diſciples; beyond what John, the preparer of my way before me, was to Teach his Diſciples; Read therefore with Ʋnderſtanding that manner of Prayer I have already Taught you. You ask to be Taught, Read what I have Taught you; Read, and underſtand what you Read: Thus Reading the words of the Book of the Prophecy of the Revelation, is Reading with Ʋnderſtanding and Expoſition.
3. It is moſt evident, our Saviour was not Rigid about the Form of VVords; for he changes the Words in Two Petitions, yet not altering the Senſe, viz. in that Petition; Give us our Daily Bread. In Matthew it is This Day; or, as he ſaid, To Day; In Luke, that which is for, or according to the Day; ſo in that Petition; Forgive us our Debts, in Matthew; our Sins, in Luke; In Matthew, As we forgive our Debtors; in Luke, For we forgive every one indebted to us. And in the ſame Evangeliſt Luke, Our Lord, at that Petition, Deliver us from Evil, breaks off without the Praiſe-Aſcribing Concluſion, which we find in Matthew; or the Amen, the fore-named Seal of All.
Now from All theſe Things, which are plain Matters of Fact laid together, it is moſt evident; the Senſe of thoſe Words, when ye pray, ſay, does not oblige us to the Words, but to the whole Latitude of their Evangelick Senſe and Importance.
4. Give leave to add here, as in the moſt ſeaſonable Place with Relation to this Prayer; as it is found both in the Evangaliſt Matthew and Luke; That neither in Them nor in the whole New Teſtament is this Prayer any where ſtyled the Lords Prayer; as the Breaking of Bread is ſtyled the Lords Supper; and the Firſt Day the Lords Day, nor yet any way Referred to, as ſuch. To ſhew, theforeign ▪ Form of Words is no Inſtituton of Chriſts, to be uſed in ſolemn Worſhip, as the Lords Day, and Lords Supper are; not to be divided one from another, Joyned ſo by that ſingular Word, not again uſed in the whole New Teſtament. 1 Cor. 11. 20. Rev. 1. 10. as, viz. Lordly, or Belonging to the Lord, that is, by Peculiarity or Speciallity. This is very much to be weighed, as ſhewing, the very Prayer, as in the Form, does not Tye us.
Object. To all, that I have ſaid upon the Prayer, as in the Evangeliſt Luke, it may be ojected: whether the Prayer Tye us to a Form or not, It ſeems wonderful, the Diſciples ſhould forget Chriſt had taught them to Pray before, as in Matthew, and that, even as the Great Prophet in that Sermon on the Mount.
Anſw. Undoubtedly this Inadvertency, and Forgetfulneſs, as in other Caſes, was permitted by God; that they might in this ſolemn manner deſire the Lord to Teach them more ſolemnly, as Meſſiah; as John the Fore-Runner of Meſſiah, Taught his Diſciples; and that Chriſt giving the ſame Prayer again, might ſhew, how cloſe His Meſſiahſhip and the whole Doctrine of Chriſtianity are conjoyned, and that all Run together unto His Kingdom.