let our proud heart now be made like his hum- it is only the multitude of miseries in it can ble heart. challenge that name for it. Such a world of Life eternal. Our confession of faith ends bodily diseases; here one's head paining him, in that which is the end of our faith-our another his stomach; some complaining everlasting salvation, or eternal life; of which of this part, some of that, and the same party all that we can say is but stammering, and sometimes of one malady, sometimes of anall our knowledge and conceiting of it but other; what disappointments and disgraces, ignorance, in regard of what it is; yet so and cross encounters of affairs! What permuch we know, or may know of it, as, if we sonal and what public calamities! And knew aright, would certainly draw us more then sin the worst of all; and yet all cannot into the desires and pursuit of it. The very wean us. We cannot endure to hear nor name of life is sweet, but then especially as think of removing; and the true reason is, it is here meant, in the purest and sweetest unbelief of this eternal life, and the neglect sense. For a life full of misery is scarce of those ways that lead to it. Be persuaded worth the name of life, and the longer it at length to call in your heart from the foolwere, the worse; therefore the miserable ish chase of vanity, and consider this gloriestate of damned souls, though immortal in ous life that is set before you. Do you think it, is called death. So, then, by this life, the provision you make for this wretched true and full blessedness being meant, and present life worth so many hours' daily pains, then that added, that it is eternal life, what and give eternal life scarce half a thought in can be imagined more to make it desirable? many hours, possibly not a fixed, serious So happy, that there shall not be the thought in many days? Sure, if you besmallest drop of any evil or bitterness in it; lieve there is such a thing, you cannot but pure, unmixed bliss; nothing present in it be convinced, that it is a most preposterous, that is displeasing, nor nothing wanting that unwise course you take, in the expense of is delightful; and everlasting, that when your time and pains, upon any thing else millions of years (if there were any such more than on life eternal. Think what a reckoning there) are rolled about, it shall sad thing it will be, think you, when your be as far from ending as at the first. soul must remove out of that little cottage wherein it now dwells, not to be bettered by the removal, but thrust out into utter darkness; whereas, if ye would give up with sin, and embrace Jesus Christ as your joy and your life, in him you would presently be put into a sure, unfailing right to this eternal life; it is a pure life, and purity of life here is the only way to it. Blessed are the pure

A very little knowledge of this blessed life would make us clean out of love with the life that now we make such account of. What can it be that ties us here? The known shortness of this life, were it more happy than it is to any, might make it of less esteem with us; but then withal, being so full of miseries and sins, so stuffed with sorrows round about us, and within ourselves, that if the longest of it can be called long, Non est vivere, sed valere vita.

in heart, for they shall see God.

* Quam male nobis convenit, nunc de ventre, nunc de capite, &c., hoc contingere solet in alieno habitan. tibus. SEN.

ΑΝ EXPOSITION

OF

THE LORD'S
LORD'S PRAYER.

MATTH. vi. 9.

After this manner, therefore, pray ye.

pattern of it, is with good reason accounted among the most necessary principles of religion; without it, indeed, all religion withers and languishes. The law of God is so pure and exact a rule, that we cannot come near

THE malice and sleight of Satan, in refer. the perfection of it, and therefore fall under

its curse. When we understand it so, that drives us to the gospel, to seek salvation there; and the articles of the gospel, of our Christian faith, are so high and mysterious, that nature cannot aright understand or be

ence to good actions, works first in attempting wholly to divert us from them; but if that take not, the next is, to pervert their use, and corrupt them so in doing, that they lose their acceptance with God, and we consequently lose the fruit and comfort of them.lieve them; and therefore both law and gosAnd as there is no religious exercise that he hath more quarrel at, and owes greater enmity to, than prayer, being the most constant crosser of his designs, there is none from which he more endeavours to estrange men, either wholly to lay it down, or to frequent cessations; or, if that cannot be, but that the light of conscience still calls for somewhat at least that may pass with a man for prayer, yet if Satan can get it turned to hypocrisy and formality, he knows he needs not fear it, for so it wants the life of prayer, and remains nothing but a dead carcase, and therefore can neither please the living God, nor hurt him who is its enemy.

pel drive us to prayer, to seek of God renewing grace to conform our hearts in some measure to the holy law of God, and faith to lay hold on Jesus Christ, and salvation in him held forth to us in the gospel. Prayer is not taken in its strict, grammatical sense, in which the words used for it signify only petition or request; but as comprehending, together with petition, confession and thanksgiving, may be called chiefly and plainly, a pious invocation of God; and not speaking abstractly of prayer, but according to the estate of fallen man, it is very fit to add the express mention of the Mediator, that is, an invocation of God in the name of Christ; for Therefore our Saviour here warns his dis- it never ascends to God as pleasing incense, ciples to avoid, in praying, these two evils but when it passeth through that golden centhe vain ostentation of hypocrites, verse 5, ser, and is perfumed with the sweet odours and the vain repetition of the Heathen, of his merits and intercession. His entrance verse 7; not to think it prayer to tumble out into heaven hath opened up the way for our a multitude of empty words; and upon that prayers to come in, and there is no access to takes occasion to set this matchless copy of the throne of grace, but by that new and prayer the way of example being the short-living way, as the apostle speaks. But how est and liveliest way of teaching. These much better is the frequent practice, than words that are but the entry, are not to be much discourse and business in defining passed there is in them, 1. the duty of prayer supposed; 2. the prescribing of this form. 1. Pray; 2. After this manner.

The use and necessity of prayer is taken for confessed, as before, ver. 6, 7, When ye pray, and when thou prayest. And the consideration of this exercise, and of this

it! Whatsoever is said aright in this, is for the other as its end, as Gerson hath it out of an ancient philosopher, Inquirimus quid sit virtus, non ut sciamus, sed ut boni efficiamur. We inquire what virtues are, not to know them, but to have them. And indeed to do otherwise is but answerable

employment to study the nature of riches, | ercise of solemn, continued prayer, and if cut and talk of them, and remain poor, possess-short of it at any time, will miss it as much ing none. as an healthful body its accustomed repast.

Although the Lord knows well our wants, and doth according to his cwn good pleasure, yet there is for prayer, 1. Duty; 2. Dignity; 3. Utility.

It is not needful to stay upon distinguish- But it would seem, that though there may ing prayer, by the different matter of peti-be some reason for confession and thankstions, or things to be requested, which pos- giving, yet that which hath most peculiarly sibly some of the different names of prayer the name of prayer-petition, is superfluous; in scripture do signify. This may suffice, he that knows our wants better than ourthat it be of such things as are conformed to selves, and what is fittest to bestow upon us, the will and promises of God, and desired and forgets not at all, what need we put him with a suitable disposition of mind, and in mind, and follow him with so many suits ? therefore I call it a pious invocation. It is This indeed is a strong reason against vain the highest impudence to present God with babblings in prayer, and imagining to be unjust or frivolous desires, et quæ scire ho-heard merely for long continuance and mulmines nolunt Deo narrant, Sen. We ought titude of words; and our Saviour himself to reverence the majesty of God, and regard doth here use it so, ver. &; int withal, he that in our requests. There is a difference shews us clearly, that it makes nothing betwixt solemn prayer and sudden ejacula- against the exercise of prayer, in that he adds tions, but it is not a difference in their na- immediately upon these words, After this ture, but only in continuance; the former is manner, therefore, pray ye. here meant, therefore of it, &c. Only this: of the other it is to be wished that it were more known, and more in use with Christians, for it is, no doubt, a very happy means of preserving the heart in holy temper, and 1. Duty. We owe this homage to God, constant regard of God in all a man's actions, not only to worship him, but particularly to and is a main point of answering the apos-offer up our supplications, and to acknowtle's word, pray continually; when in com-ledge him our King, and Ruler of the whole pany, and apart, a man useth secret short world, and to testify our dependence upon motions of the soul to God, that may be very him, as the giver of every good gift; it is frequent in the day and night, whereas men's not because he is unwilling and loath to give, callings, and natural necessities, and em- for he gives liberally, and upbraids none; ployments, allow them but some certain par- yet says the apostle there, If any man lack cel of both for solemn prayer; and these fre- wisdom, let him ask it. So, of all wants, quent looks of the heart to heaven exceed- that which thanksgiving doth acknowledge ingly sweeten and sanctify our other employ-after receipt, supplication doth beforehand; ments, and diffuse somewhat of heaven his power, and truth, and goodness, &c.; through all our actions. Solemn prayer at this is his still, the God that heareth prayer, fit times is a visiting of God, but this were and therefore this homage is due to hima constant walking with him all the day long, To him shall all flesh come. lodging with him in the night: When I 2. Dignity. This is the honour of the awake, says David, I am still with thee. saints, that they are admitted to so near and And these sudden dartings of the soul hea- frequent converse with the great God, that venwards, may sometimes have more swift- they do not only expect from him, but may ness and force than larger supplications, so freely speak to him of their desires and having much spirit, as it were, contracted wants, and may pour out their complaints in them; and they would, no doubt, if used, into his bosom. Abraham is sensible of the be answered with frequent beams of God's greatness of this privilege, by reflecting upon countenance returned to the soul, as it were the greatness of his distance; it is an unin exchange; for though whole lifetimes of speakable honour for dust and ashes to be prayer are not worthy the least of those, yet received into such familiarity with the Lord it pleases God thus to keep intercourse with of heaven and earth. those souls that love him, and for the eja-| 3. Utility. It quiets and eases the heart culations of their desires to him, looks back when it is troubled, to vent itself to God, as on them, and so they interchange, as it were, there is some natural ease in sighs and tears; suden glances of love that answer one (for otherwise nature shou'd not have been another. The Lord is pleased to speak thus furnished with them, nor teach us to use himself, and the souls that know this love, them); they discharge some part of grief, understand it-Thou hast ravished my though addressed no whither, but only let heart, my sister, my spouse, with one of out more when it is in the presence of some thine eyes. But though such looks in eja- entire friend; so that they must be most of culation will refresh a soul inflamed with the all easing when they are directed to God in love of God, yet it suffices not; they must prayer. • Mine eye poureth forth tears have times of larger and more secret converse with their beloved, and particularly in the ex-ad excipienda divin murera. *Cor serenat et purgat oratio, capaciusque efficit S. AUG.

unto God, says Job; and David, My sigh-all ends where it began, in him who is the ing is not hid from thee. Cast thy burden Alpha and Omega, the beginning and end on the Lord, says the Psalmist. The Lord of all things.

calls for our burdens, would not have us If you would be rich in all grace, be much wrestle with them ourselves, but roll them in prayer. Conversing with God assimilates over on him. Now the desires that are the soul to him, beautifies it with the beams breathed forth in prayer are, as it were, the of his holiness, as Moses' face shined when very unloading of the heart; each request he returned from the mount. It is prayer that goes forth, carries out somewhat of the that brings all our supplies from heaven, (as burden with it, and lays it on God. Be that woman, Prov. xxxi. 14,) draws more careful in nothing, says the apostle: that grace out of God's hand, and subdues sin were a pleasant life indeed, if it might be; and the powers of darkness; it entertains and but how shall that be attained? Why, this augments our friendship with God, raiseth is the only way, says he, In all things make the soul from earth, and purifies it wonderyour requests known unto God: tell him fully. Their experience that have any of what are your desires, and leave them there this kind, teaches them, that as they abate with him, and so you are sure to be rid of in prayer, all their graces do sensibly weakfurther disquieting care of them; try as many en; therefore when the apostle hath suited a ways as you will, there is no other will free Christian with his whole armour, he adds you in difficulties of all perplexing thoughts but this, and this will do it.

this to all, pray continually; for this arms man and his armour both with the strength and protection of God, armatura armature oratio.

After this manner.

They that know any thing of their own wants and poverty, and of the bounty and

2. In it the graces of the Spirit ate exercised, and they gain by that, as all habits do. They are strengthened and increased by acting faith, in believing the promises: and that is the very basis of prayer; it cannot subsist without the support of faith. And fulness of God, cannot doubt of the continual hope is raised up and set on tip-toe,zzoxadoxu; to look out for accomplishment, and love it, is that which delights it; to impart its mind to him on whom it is set, and thus to entertain converse and conference with him; and all hours seem short to it that are thus spent; and by this it still rises to a higher flame, it is blown and stirred by prayer. The more the soul converses with God, doubtless the more it loves him.

And this speaking your desires to God in prayer, makes the heart still more holy, invites it to entertain new desires, but such as it may confidently acquaint God withal.

usefulness of prayer; and they that are sensible of their own unskilfulness, will acknowledge, that as prayer is necessary, so there is necessity of a direction how to perform it. The disciples found this in themselves, when they said, Lord, teach us to pray, as St. Luke hath it, where he records this prayer. And our Saviour here marks the errors of hypocrisy and babbling in prayer, that are so incident to men, and teacheth his disciples, After this manner therefore pray ye.

As for prescribing forms of prayer in general, to be bound to their continual use in private or public, is no where practised. Nor is there, I conceive, on the other side, any thing in the word of God, or any solid reason drawn from the word, to condemn their use.

In relation to the particular things desired, it not only fits and disposes the heart for receiving them as blessings, but withal it is a real means of obtainment, by reason of God's own appointment, and of his promise. He There is indeed that inconvenience observ. hath bound himself by his promises, not to able in their much use, and leaning on them, disregard the prayers of his people: His ear that they easily turn to coldness and formali. is open to their cry, says the Psalmist; and ty; and yet, to speak the truth of this, it is the many instances in scripture, and experi- rather imputable to our dulness, and want ence of the church in all ages, bear witness of affection in spiritual things, than to the to the truth of these promises. Imminent forms of prayer that are used. For, whereas judgments averted, great armies conquered, some may account it much spiritualness to and the very course of nature countermanded, the sun arrested, by the power of prayer. Moses' hands only held up to heaven, routed the Amalekites more than all the swords that were drawn against them."

despise what they have heard before, and to desire continual variety in prayer, it seems rather to be want of spiritualness that makes that needful, for that we find not our affec tions lively in that holy exercise, unless they The goodness of God is expressed in his be awaked and stirred up by new expressions; promises; and these promises encourage whereas the soul that is earnest on the thing prayer, and prayer is answered with perfor- itself for itself, panting after the grace of mance, and thanksgiving returns the perfor- God, and the pardon of sin, regards not in mance in praise to God, Psalm 1. 15. So what terms it be uttered, whether new or In Aurelius's time the legion of the Christians is old; yea, though it be in those words it hath heard and uttered a hundred times, yet

called Κινοβολος.

Ours. It is a particle both for the matter and manner of prayer.

1. The matter.

main of all our prayers; and in things temperal, not to lodge superfluous, inordinate desires, but in a moderate use to seek things necessary.

still it is new to a spiritual mind. And sure | for when we do not both understand, and atthe desires that do move in that constant tentively mind what we say, it is all one to way, have more evidence of sincerity and true us, though in our own tongue, as if with vigour in them, than those that depend them we said it in an unknown language. upon new notions and words to move them, It is a foolish, superstitious conceit, to im cannot stir without them. It may be it is agine that the rattling over these words is no other but a false flash of temporary devo-sufficient for prayer; but it is, on the other tion that arises in a man's heart, which side, a weak, groundless scruple, to doubt comes by the power of some moving strain that the use of it, with spiritual affection, is of prayer that is new. But when confes- both lawful and commendable. sions of sin, and requests of pardon, though in never so low and accustomed terms, carry his heart along with them heavenwards, it is then more sure that the Spirit of God dwell- This may be our rule, that whatsoever ing in him, and the sense of the things we cannot reduce to some part of this praythemselves, the esteem of the blood of Christ, er, as contained under it, should be no part and the favour of God, do move the heart, of ours. If we take not heed to this, we may when there is no novelty of words to help it. abuse the throne of God with undue and unSo, then, though the Lord bestows rich gifts worthy suits, and ask those things that it upon some of his servants, for his glory and were a punishment to give us: therefore the good of his church; yet we should be- Plato chose well that word, Give us what ware, that in fancying continual variety in is good for us, whether we ask it or not; prayer, there be not more of the flesh than and what is evil give us not, though we of the Spirit, and the head working more should desire it. Not to speak now particuthan the heart. It is remarkable that (as larly, we see in the matter of this prayer in they that search those things observe) the general, that spiritual things are to be the words of this prayer are divers of them such as come near the words of such petitions as were usual among the Jews, though he, in whom was all fulness and wisdom, was not scarce of matter and words; so little was no- 2. For the manner: Observe, 1. The velty and variety considerable in prayer in his order of this prayer, that the soul put itself esteem. Mistake it not, the Spirit of prayer in the sight of God, and him in its own hath not his seat in the invention, but in the sight, beginning, as here, with due thoughts affection. In this many deceive themselves, in of the majesty of God to whom we pray; that they think the work of this Spirit of pray- and this is of very great consequence : but er to be mainly in furnishing new supplies of more of this hereafter. 2. That the glory thoughts and words; no, it is mainly in excit- of God is wholly preferred to all our own ing the heart anew at times of prayer to break contentment, of what kind soever; that is forth itself in ardent desires toGod, whatsoever to be the first-born and strength of all our the words be, whether new or old, yea pos- desires, and all that we seek for ourselves sibly without words; and then most power- must be in relation to that his glory, directed ful when it words it least, but vents in sighs to it as our highest scope. And because we and groans that cannot be expressed. Our are naturally full of self-love, and our hearts Lord understands the language of these per- are carried by it towards our own interest, fectly, and likes it best; he knows and ap- and therefore will be ready to start aside proves the meaning of his own Spirit, looks like deceitful bows, and slip us in our aim. not to the outward appearance, the shell of ing at that mark, therefore there be three words, as men do. several petitions, all of that strain, to make But to speak particularly of this form that them steady and fixed towards it, to desire is above all exception, it is given us as the in all things, and above all things, that our pattern and model of all our prayers, and the God may be glorified. closer they keep to it, the nearer they resem- 3. Brevity, opposed to that babbling which ble, they are the more approvable. It is a our Saviour reproves and particularly corrects wonder then, how any can scruple the use by this form; that fault he lays on the of this prayer itself: for if other prayers are Heathen, not upon the Jews, for they blamed to be squared by it, what forbids to use that it too, and their doctors spake against it, alwhich is the square, and therefore perfectest? leging, that place that is very pertinent, Eccles. If they be good by conformity to it, itself v. 2, where he argues from our exceeding dismust be better. The mumbling it over tance, and the greatness of God, because without understanding and affection is indeed men use not to entertain great persons with no other but a gross abuse of it, and taking long empty discourses. Know, then, before of the name of God in vain, as all other lifeless prayer is. And this is not only the Popish abuse of it, but too much our own;

whom thou art in prayer, and have so much respect to the majesty of God, as not to multiply idle repetitions, such as wise men cans