ŇBut when ye pray, use not vain repetitions, as the
heathen do: for they think that they shall be heard for their much speaking.Ó Matthew 6:7
Our Saviour Christ, having dealt against
hypocrisy in prayer, doth here come to the second vice which He intends to
reform therein, namely babbling, consisting in the outward form of prayer. The words contain two
parts, a commandment and a reason thereof.
1. The commandment.
When ye pray use no vain repetitions,
as the heathen do; where
first we must know that Christ reproves not repetition in prayer simply, but
needless repetitions only; for in Psalm 51, David doth sundry times repeat his
requests for the pardon of sin and for sanctification. Also, Moses, Elijah and
our Saviour Christ prayed forty days together, and in this long prayer (no
doubt) used many repetitions; much less can we pray one day together without
many repetitions. Here then by vain repetitions, is meant babbling; that is, a desire and affectation to use
and speak many words in prayer. And under this one vice, are condemned all sins
of the same kind, that is, all superfluous multiplication of words in prayer. As
the heathen, that is,
such as were not the people of God, but aliens from the commonwealth of
Israel, and strangers from the covenant of promise (Eph. 2:12).
In this commandment are condemned many
abuse in the manner of prayer:
(1) Mere babbling, when words are used for prayer, which
contain neither requests unto God, nor giving of thanks. Such are many popish
prayers, and such is the use of the Ave Maria, among our common people, for it
is the salutation of the angel Gabriel to the virgin Mary, calling her by
commission from God to be the mother of Christ; which words, none since that
day had warrant to use to the virgin Mary, only they are to be read as a part
of that history. Yea, the rehearsal of the Ten Commandments, and of the Creed
for prayers, is but mere babbling.
(2) Prayers made in ignorance are here condemned. Thus the popish sort offend, who
use to pray unto God in an unknown tongue; and thus many sin, that use the
LordŐs prayer without understanding of the words.
(3) Cold and dull praying is here condemned, when the lips draw near unto God,
but the heart is no whit affected therewith. This is a common vice, and some
taint hereof may every man find in his own heart.
(4) Superstitious prayers, when as GodŐs worship is measured out by set
numbers. This is the popish practice answerable to their doctrine that the
rehearsing of so many Paternosters, Aves, Dirges, Masses, and such like, are
effectual with God to procure such and such things. This opinion takes place
with our common people, for they think God is served by the work done. If the
words be said, all is well.
(5) Rash praying, without due preparation, is here condemned, when men pray only on the
sudden, by the motion of the Spirit, as they use to speak. Too many are of this
mind, allowing no set form of prayer to any sort; but howsoever conceived
prayer be most comfortable, yet without due preparation of the heart, it is most
subject to vain repetitions.
(6) Rash vows, especially of things not lawful, or above our power.
(7) Rash wishes, of good or evil, being framed according to our carnal affections, and
not by the Word of God.
And in a word, all vain and superfluous speech in any
manner of invocation, wherein the heart is not affected according to the will
of God; all which must be remembered, for they shew plainly that our common
prayers are far short of that which the Lord requireth.
Here some will say, If so many things be disallowed in
prayer, how shall we speak aright in prayer? Answer: As the apostle Paul said of singing, so say I of
prayer; it must be with grace in our hearts (Col. 3:16), and all our words, both for measure and
number, must be tempered thereto, and no more ought to be used in prayer than
may serve to express and further in ourselves, or others, some inward grace of
God; as faith, repentance, zeal of GodŐs glory etc. (Eccl. 5:2) Be not rash
with thy mouth, nor let thine heart be hasty to utter a thing before God; for
God is in heaven, and thou art on earth, therefore let thy words be few; where we have express command, not only to prepare
our hearts, but our words also, when we come before God in prayer, that they be
such as may express some grace of our hearts.
As the heathen.
In this instance, we may note that the heathen had
some insight into matters of religion; for first, they knew there was a God,
and that the same God may be worshipped. Secondly, they practised many
excellent virtues of the second table; as justice both in word and deed,
liberality, continence, fidelity, and such like; yea, they cared to do some
duties of the first table, as here we see they prayed unto God; and some of
them performed this duty in such sort as they obtained hereby some temporal
blessings. The heathen mariners (Jon. 1:14) that carried Jonah towards
Tarshish, prayed to God, and obtained safety; and Ahab (1 Kin. 21:27) humbled
himself unto God in prayer and fasting, and obtained a temporal freedom from a
fearful judgment. Now the consideration of this point serves to check many
among us who think that God will hold them excused because they mean well, and
do no man harm; they plead that they are no adulterers, thieves, nor outrageous
offenders; but all this the heathen man can do, and yet he is but in a damnable
case; for though these be good things, yet they will not bring any man to
salvation. We must therefore get faith in Christ, and from thence practise all
Christian virtues.
2. For they think to be heard by their much
babbling.
These words are a reason of the former commandment,
wherein we may note three opinions of the heathen concerning God: (1) They
thought God was like an earthly man, who might be instructed and persuaded by
words. (2) They denied GodŐs providence, and were not persuaded that God saw
them or regarded their estate; and therefore they use many words to acquaint
Him therewith. (3) They thought by the force of words to prevail with God.
Hence we may learn these instructions:
(1) That though the heathen knew there was a God, yet
they turned Him into an idol when they worshipped Him; and therefore Paul saith
(Eph. 2:12), they were without God in the world; for they made Him like unto man, without any
providence, and persuadable also by manŐs reason, and by many words.
(2) By these opinions of the heathen touching GodŐs,
we may gather that there was not always in the Old Testament, an universal
grace given to all, whereby they might be saved if they would; for if they had
had any such grace, they would never have thought so grossly of God as they
did. One spark of true knowledge of the Messiah would have expelled all these
carnal conceits of God out of menŐs hearts. And therefore howsoever the heathen
had so much knowledge of God, as made them without excuse, yet we are to hold
that before ChristŐs coming, they were left to themselves, and forsaken of God
in His just judgment, in regard of His special grace and favour.
(3) By these heathen we may see what be out natural
conceits of God, for our nature is the same with theirs; and therefore of
ourselves we think God to be like some old man, sitting in heaven, without any
regard of us at all. And when we have all things needful we will trust in God,
but when means fail, we forsake Him straight. And this we shew by using
unlawful means to help ourselves in the time of distress, as by seeking to
witches etc. Lastly, naturally we think we can prevail with God by our words.
The papists teach that the saying of five words, Nam hoc est corpus meum, will turn the bread and wine in the sacrament into
the body and blood of Christ. And it is the common opinion of our ignorant
people that the saying of words pleaseth God. They think the words of Scripture
written or spoken, have virtue in them to do strange things, and this is one
main ground of all the practices of sorcery which be so common among us. But we
are to know that there is no such virtue in any words, it is only faith in the
heart that makes GodŐs Word effectual for our good. Words of themselves can do
no more but signify, and that they do not of themselves, but by the pleasure of
men; and therefore we are to renounce the use of all spells and charms; for be
the words never so good, they are but the devilŐs watchword, and the ceremonies
used therewithal are his sacraments to cause him to work wonders. We therefore
must learn by the Word of God, to conceive better of God than nature can teach
us, as of an heavenly and invisible God, governing all creatures by His
providence; and not persuaded by manŐs reason, but working all things according
to the counsel of His own will.
ŇBe not ye
therefore like unto them: for your Father knoweth what things ye have need of,
before ye ask him.Ó (v.8)
In this verse our
Saviour Christ repeateth the former commandment touching prayer, made after the
manner of the heathen; and withal annexeth a second reason to enforce the same.
The commandment is repeated from the former reason in these words: Be ye not
like them therefore; as if He should say, considering that the heathen in
their prayers look to be heard for the multitude of their words, therefore ye
must not pray in that manner which they do. This repetition of the commandment
serves to imprint the same more deeply in the hearts of His hearers, to cause
them, and so us in them, to be more careful to avoid needless repetitions in
prayer.
Now having handled
this commandment in the former verse, I will here only observe this point of
doctrine touching the distinction of people before the death of Christ; for
here Christ saith unto the Jews, Be ye not like them; that is, like the
Gentiles; where He putteth a plain difference between the Jews and all the
nations of the world besides. And therefore when He first sent His disciples to
preach, He forbade them (Matt. 10:5,6) the way of the Gentiles, and the
cities of Samaria; commanding them to go to the lost sheep of the
house of Israel. And this distinction was not only in ChristŐs time, but had been from
the beginning, for the space of 4,000 years. In the first age of the world
there were (Gen. 6:2) the sons of God and the daughters of men; after the flood
(Gal. 4:29), the children of the flesh and the children of the
promise. And under the law (Hos. 2:23), a people of God and no people. This distinction
stood in two things:
(1) In regard of
the grace of adoption, and of the especial favour of God: for in this text
Christ saith, the Jews had God for their Father, which the Gentiles had not,
for they were strangers from the covenant of promise.
(2) In regard of
GodŐs true worship: for concerning prayer, a special part thereof, Christ here
saith to the Jews, Ye shall not be like the Gentiles. If any shall here
think that this preferment of the Jews before the Gentiles, in regard of GodŐs
special mercy came from this, that God foresaw something in them which was not
in the Gentiles, let them hear what Moses saith to the Jews (Deut. 7:7,8), The
Lord did not set His love upon you, nor choose you for your multitude, but
because the Lord loved you, and would keep the oath which He sware to your
fathers.
From this ground of doctrine touching the
distinction of people, in regard of GodŐs special mercy, follow three weighty
points to be known and believed: First, that the promise of remission of sins,
and life everlasting in the Messiah, is not universal to all, but indefinite to
many sorts, kinds and estates; for if the promise pertained to all, then there
could be no distinction of man and man, of people and people, in regard of
mercy; and therefore the opinion of universal grace is false and erroneous.
Secondly, that though Christ died for all (for so Scripture saith) yet he died
not alike effectually for all; for if redemption by Christ had been universal,
then had mercy belonged alike to all, which is against the text, and therefore the
opinion of universal redemption is also a forgery of manŐs brain. Thirdly, that
God calls not all men effectually to salvation by Christ, for then should
everyone have God to be his Father in Christ; and the Jew had no privilege
before the Gentile in regard of mercy and the grace of adoption; but here we
see that God for many hundreds of years, was the Father of the Jew, and not of
the Gentile, in regard of grace and adoption. And by this doctrine, we may
clear that place of the apostle St Paul (1 Tim. 2:4), where he saith, God
would have all men to be saved; for he meaneth not all men in all times, but in this last age of
the world, after the ascension of Christ, when as the partition wall was broken
down, and the distinction between Jew and Gentile taken away, in regard of
mercy and adoption.
For your Father knoweth whereof ye have
need, before ye ask of Him.
These words are a second reason against
the heathenish manner of prayer, to this effect: It is needless for you to use
vain repetitions in your prayers, because God knows your wants before you pray;
and therefore few words well ordered are sufficient.
The exposition.
Your Father knoweth.
This knowledge of God is not a bare notice
taken of our wants, but such a knowledge as doth withal include a special care
to make supply unto them; for this is a rule in the expounding of Scripture,
that words of knowledge are oftentimes put for words of affection; as (Psa.
1:6), The Lord knoweth the way of the righteous, but the way of the ungodly
shall perish; where the
opposition of knowledge to destruction sheweth plainly that by knowledge there
is meant the LordŐs due regard and respect unto the ways of the godly; which is a point full of all
comfort to the children of God; and for the clearing of it, three questions are
to be scanned, which may well be moved out of this text:
Question 1: If God knows our wants before we pray,
why then should we pray at all? Answer: We pray, not to inform God of the things we want, as
though He knew them not; but for other causes: as (1) to stir up our hearts to
seek unto GodŐs presence and favour; (2) to exercise our faith in the
meditation of GodŐs promises; (3) to ease our woeful hearts, by pouring them
out to the Lord; (4) to testify our obedience unto GodŐs commandments, and our
trust in His providence, for the receiving of every good thing we desire.
Question 2: If God knows our wants, and have care to
make supply thereof, why then doth God oftentimes delay to grant the prayers of
His servants? Answer:
God deferreth to grant the request of His children for many respects, tending
to their great good, as: (1) thereby to kindle their faith, and to stir up
their zeal in prayer, that they may more earnestly beg the things they want.
For this end our Saviour Christ reasoned with the woman of Canaan, before He
would cure her daughter; (2) to keep them in humility, and to prevent spiritual
pride; thus He denied to remove from the apostle Paul the buffeting of Satan, though he prayed for it, lest he
should be puffed up through multitude of revelations (2 Cor. 12:7-9); (3) to make them esteem
more highly of the blessings of God, and to stir them up to more thankfulness
for the same; for it is commonly true that things lightly gotten, are lightly
set by.
Question 3: How falleth it out that God doth never
grant some men their requests? Answer: (1) Because they make their prayers, but not according to GodŐs
will, either failing all the time, as did the foolish virgins, who cried, Lord,
Lord, open to us, when
the doors were shut (Matt. 25:11,12); or in the things they ask, and so the
sons of Zebedee (Matt. 20:20-22) had not their request, because they asked
they knew not what; (2)
Because they doubt and waver in prayer, for such shall not receive anything
from the Lord (Jam.
1:6,7); (3) Because they pray for wrong ends; Ye ask and receive not,
because ye ask amiss, that you might consume it on your lusts (Jam. 4:3).
The use.
1. First, this provident eye of God over
all our wants, teacheth us what to do when we are assaulted by an enemy, either
of body or soul. We must first of all make God our refuge and tower of defence,
by getting assurance of our adoption; for if we be GodŐs children, He is our
Father, knowing and weighing our wants, and He is most careful to make supply
thereto before we pray. (Gen. 25:22), when the two twins strove together in
RebeccaŐs womb, she sent to ask the Lord thereof, no doubt by Isaac her
husband, who before had prayed for her (v.21). So when Jehosaphat was beset
with many enemies, he cried unto the Lord for help, and was delivered (2 Chr.
18:31; 20:12). And it was the prophet DavidŐs practice to have recourse to God
in all his troubles, for which cause he calls the Lord his rock, his resting
and hiding place.
2. Secondly, hereby we are taught to have
a moderate care for the things of this life; for we have a Father in heaven who
careth for us, knowing all our wants, and ready to make supply thereof before
we pray. In these days, most men set their hearts upon the world, and trust to
outward means more than to God Himself, which comes from this: because they
want a true persuasion of their adoption in Christ; for if they knew that God
were their Father, then surely this persuasion would take place in their
hearts. God knows my wants, and is careful for the supply thereof, and
therefore I will trust in Him, and obey Him.
3. Thirdly, this teacheth us, in any
necessity or affliction, to subject ourselves to the will of God, labouring to
be thankful for that estate, as well as for prosperity, and studying to please
and honour God therein; for He is a Father who seeth all our wants before we
complain, and is careful for our good, knowing that affliction is better for us
than prosperity, or else He would send us deliverance; for it is all one with
Him, and He delights not in the affliction of His people.
4. Fourthly, this serves to arm us against
all carnal and slavish fear whereby menŐs hearts are oppressed, either in
regard of death, or of the day of judgment; for though the devil rage against
us, yet when death cometh, God is our Father who knoweth our wants, and the way
to comfort us, and is both willing and able to save us. In a word, this
meditation serveth to stir us up to all dutiful obedience in the whole course
of our lives; for who can be but thankful to such a Father as knows all his
wants, and as He is able, so also He is willing and ready to make supply
thereto. This therefore should enlarge our hearts to bless God, that is such a
Father unto us in Christ.