This divine comprehensive prayer is the subject of the following sermons, wherein the characters of Dr Manton's spirit are so con- spicuous, as sufficiently discover them to be his ; and the reader is assured they have been diligently compared with his own cojn'.
William Ijates.
INTRODUCTION.
But tJiou, ivhen thou prayesf, enter into thy closet; and luhen thou hast shut the doo7\pray to tluj Father, (&c. — Mat, VI. 6-8.
I INTEND to go over the Lord's Prayer ; and, to make way for it, I shall speak a little of these foregoing verses, wherein our Lord treats of the duty of prayer, and the necessity of being much therein.
In the beginning of this chapter our Lord taxeth the hypocrisy of the Pharisees, which was plainly to be seen in all their duties — their alms, their prayers, and their fasting.
I. For their alms: Christ deals with that in the first four verses. It seems it was their fashion, when they gave alms, to sound a trumpet ; and their pretence was to call all the poor within hearing, or to give notice that such a rabbi giveth alms to-day. Now, our Lord showeth that though this were the fair pretence to call the poor, yet their heart was merely upon their own glory, their own esteem with men ; and therefore he persuades his disciples to greater secrecy in this work, and to content themselves with God's approbation, which will be open, and manifest, and honourable enough in due time, when the archangel shall blow the trumpet to call all the world together, 1 Thes. iv. 16, and Christ shall publish their good works in the hearing of men and angels : Mat. xxv. 34-36. Thus he deals with them upon the point of alms
II. For their prayers : Christ taxeth their affectation of applause, because they sought out places of the greatest resort, — the synagogues and corners of the streets, — and there did put themselves into a praying posture, that they might be seen of men, and appear to be persons of great devotion, and so might the better accomplish their own ends, their public designs upon the stage (for the Pharisees were great sticklers at that time), and also their private designs upon widows' houses, that they might be trusted with the management of widows' and orphans' estates, as being devout men, and of great sanctity and holiness.
In which practice there was a double failing : —
1. As to the circumstance of place, performing a personal and soli- tary prayer in a public place, which was a great indecorum, and argued the action to be scenical, or brought upon the stage merely for
Mat. VI. 6-8.] introduction-. 5
public applause. And certainly that private praying which is used by men in churches doth justly come under our Lord's re])roof.
2. Their next failing was as to their end : ' Verily they do it to be seen of men.'
Object. But what fault was there in this ? Doth not Christ himself direct us, in his Sermon, Mat. v. 16, ' Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven ' ? And yet the Pharisees are here taxed for praying, fasting, and giving alms, that they might be seen of men ; how can these places stand together ?
By way of answer : —
1. We must distinguish of the different scope and intention of Christ in these two places. There. Christ's scope is to commend and enjoin good works to be seen of men, acl edificationem, for their edification ; hei-e, his scope is to forbid us to do good works to be seen of men, ad ostentationem, for our own ostentation : There, Christian (iharity to the souls of men is commended ; and here, vainglory is forbidden.
2. Again, good works are to be distinguished. Some are so truly and indeed; others only in outward show and appearance. Good works, that are truly so and indeed, Christ enjoins there ; hypociitical and feigned acts, that are only so in outward show and semblance, are forbidden here. To pray is a good Avork, take inward and outward acts of it together, and so it is enjoined. But hypocritical and super- stitious prayer, which hath only the face and show of goodness, this is forbidden.
3. We must distinguish of the ends of good works ; princi]3al and subordinate ; adequate and inadequate. First, the principal and l)rimary end of good works must not be that we may be seen of men, but the glory of God ; but now the subordinate, or less principal end, may be to be seen of men. Again, it must not be our adequate end, that is, our whole and main intention and scope ; but a collateral and side end it may be. It is one thing to do good works, only that they may be seen ; it is another thing to do good works, that they may not only be seen, but also be imitated, to win others by them to give glory to God. It is one thing to do good works for the glory of God, another thing to do them for the glory of ourselves. We may do good works to be seen in the first respect, but not in the last. We may not pray wath the Pharisees merely to be seen of men, yet we may let our light shine before men, to draw them to duty, and give more glory to God.