Page:An Exposition of the Old and New Testament (1828) vol 5.djvu/71

Rh Ps. 136. It may be of use both to express our own affections, and to excite the affections of others. But the superstitious rehearsing of a tale of words, without regard to the sense of them, as the papists' saying by their beads so many Ave-Marys and Paternosters; or the barren and dry going over of the same things again and again, merely to drill out the prayer to such a length, and to make a show of affection when really there is none; these are the vain repetitions here condemned. When we would fain say much, but cannot say much to the purpose; this is displeasing to God and all wise men. (2.) Much speaking, and affectation of prolixity in prayer, either out of pride, or superstition, or an opinion that God needs either to be informed or argued with by us, or out of mere folly and impertinence, because men love to hear themselves talk. Not that all long prayers are forbidden; Christ prayed all night, Luke 6. 12. Solomon's was a long prayer. There is sometimes need of long prayers when our errands and our affections are extraordinary; but merely to prolong the prayer, as if that would make it more pleasing or more prevailing with God, is that which is here condemned; it is not much praying that is condemned; no, we are bid to pray always, but much speaking; the danger of this error is when we only say our prayers, not when we pray them. This caution is explained by that of Solomon, (Eccl. 5. 2.) Let thy words be few, considerate and well weighed: take with you words; (Hos. 14. 2.) choose out words, (Job 9. 14.) and do not say every thing that comes uppermost. 2. What reasons are given against this. (1.) This is the way of the heathen, as the heathen do; and it ill becomes christians to worship their God as the Gentiles worship theirs. The heathen were taught by the light of nature to worship God; but becoming vain in their imaginations concerning the object of their worship, no wonder they became so concerning the manner of it, and particularly in this instance; thinking God altogether such a one as themselves, they thought he needed many words to make him understand what was said to him, or to bring him to comply with their requests; as if he were weak and ignorant, and hard to be entreated. Thus Baal's priests were hard at it from morning till almost night with their vain repetitions; O Baal, hear us; O Baal, hear us; and vain repetitions they were: but Elijah, in a grave, composed frame, with a very concise prayer, prevailed for fire from heaven first, and then water, 1 Kings 18. 26, 36. Lip-labour in prayer, though ever so well laboured, if that be all, is but lost labour. (2.) "It need not be your way, for your Father in heaven knoweth what things ye have need of before you ask him, and therefore there is no occasion for such abundance of words. It does not follow that therefore you need not pray; for God requires you by prayer to own your need of him and dependence on him, and to plead his promises; but therefore you are to open your case, and pour out your hearts before him, and then leave it with him." Consider, [1.] The God we pray to is our Father by creation, by covenant; and therefore our addresses to him should be easy, natural, and unaffected; children do not use to make long speeches to their parents when they want any thing; it is enough to say, my head, my head. Let us come to him with the disposition of children, with love, reverence, and dependence; and then they need not say many words, that are taught by the Spirit of adoption to say that one aright, Abba, Father. [2.] He is a Father that knows our case and knows our wants better than we do ourselves. He knows what things we have need of; his eyes run to and fro through the earth to observe the necessities of his people, (2 Chron. 16. 9.) and he often gives before we call, (Isa. 65. 24.) and more than we ask for, (Eph. 3. 20.) and if he do not give his people what they ask, it is because he knows they do not need it, and that it is not for their good; and of that he is fitter to judge for us than we for ourselves. We need not be long, nor use many words in representing our case; God knows it better than we can tell him, only he will know it from us; (what will ye that I should do unto you?) and when we have told him what it is, we must refer ourselves to him, Lord, all my desire is before thee, Ps. 38. 9. So far is God from being wrought upon by the length or language of our prayers, that the most powerful intercessions are those which are made with groanings that cannot be uttered, Rom. 8. 26. We are not to prescribe, but subscribe to God. 9. After this manner therefore pray ye Our Father which art in heaven, Hallowed be thy name: 10. Thy kingdom come: Thy will be done in earth, as it is in heaven: 11. Give us this day our daily bread: 12. And forgive us our debts, as we forgive our debtors: 13. And lead us not into temptation, but deliver us from evil: for thine is the kingdom, and the power, and the glory, for ever. Amen. 14. For if ye forgive men their trespasses, your heavenly Father will also forgive you: 15. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses. When Christ had condemned what was amiss, he directs to do better; for his are reproofs of instruction. Because we know not what to pray for as we ought, he here helps our infirmities, by putting words into our mouths; after this manner therefore pray ye, v. 9. So many were the corruptions that had crept into this duty of prayer among the Jews, that Christ saw it needful to give a new directory for prayer, to show his disciples what must ordinarily be the matter and method of their prayer, which he gives in words that may very well be used as a form; as the summary or contents of the several particulars of our prayers. Not that we are tied up to the use of this form only, or of this always, as if this were necessary to the consecrating of our other prayers; we are here bid to pray after this manner, with these words, or to this effect. That in Luke differs from this; we do not find it used by the apostles; we are not here taught to pray in that name of Christ, as we are afterward; we are here taught to pray that the kingdom might come which did come when the Spirit was poured out; yet, without doubt, it is very good to use it as a form, and it is a pledge of the communion of saints, it having been used by the church in all ages, at least (says Dr. Whitby) from the third century. It is our Lord's prayer, it is of his composing, of his appointing; it is very compendious, yet very comprehensive. The matter is choice and necessary, the method instructive, and the expression very concise. It has much in a little, and it is requisite that we acquaint ourselves with the sense and meaning of it, for it is used acceptably, no further than it is used with understanding, and without vain repetition. The Lord's prayer (as indeed every prayer) is a letter sent from earth to heaven. Here is the inscription of the letter, the person to whom it is directed, our Father; the place where, in heaven; the contents of it in several errands of request; the close, for thine is the kingdom; the seal, Amen; and if you will, the date too, this day. Plainly thus: there are three parts of the prayer.