2. The affectation of prolixity is naught. Usually it comes from some evil ground, either from pride and ostentation of gifts ; — thus we read the Pharisees were taxed for making long prayers, Mat. xxiii.
26 AN INTRODUCTION TO THE [MaT. VI. G-8.
14, that, under the colour of them, they might devour widows' houses ; that is, be credited and trusted with the management of their estates; — or else it may come from superstition, such as is in the heathens, who had unworthy thoughts of God, as if he were harsh and severe, and delighted in much speaking, and needed to be quickened ; — or it may come from folly, for folly abounds in words, though it be scanty in true affection and hearty respect to God. A wise man is content with words enough to express his mind : choice and measure of speech dis- covereth wisdom.
3. So much time should be spent in prayer, and so many words are necessary as may be convenient and profitable both for ourselves and others. For ourselves, when we are alone, so much as may express faith, and may argue a great plea in the promises, and so much as may reach fervent desire. While the fervency continues, the speech should continue ; and so much as may express our filial dependence, that we have a sense that God is our Father, which are the ends for which prayer was appointed. And so as it may suit with the con- veniency of others, that they may be warmed, but not tired, and may not be exposed to the temptations of weariness, and wanderings, and distractions in their mind, when things are spun out unto an unrea- sonable length ; for then it is neither pleasing to God nor profitable to men. Thus I have stated the offence our Lord forbids, what are those vain repetitions and idle babblings, such as arise from weariness of soul and misconceit of God, or some other base grounds ; not that plentiful expression which comes from a large and free heart, pouring out itself before the Lord. And if we be swayed by his authority, these things should be regarded by us, and we should remedy these sins in prayer.
11. Let us come to examine our Lord's reasons which are produced against it, and see how conclusive they are in the case, and you will discern the drift of Christ's speech.
Our Lord reasons : —
First, From the practice of the heathens : ' But when ye pray, use not vain repetitions, as the heathens do.' In this reason several pro- positions are couched and contained, which deserve to be weighed by us.
1. This is implied: that the heathens had a sense of the necessity of worship, as well as the being of a God. Though natural light be inferioris hemispTi<xrii, of the lower hemisphere, and chiefly reacheth to duties of the second table, of commerce between man and man ; for that light which was left in the heart of man since the fall, more directly respects our carriage towards men, and there it is more clear and open; yet it so far reaches to the duties of the higher hemisphere, as that there is some discerning too of the duties of the first table, of piety as well as honesty ; as that there is a God ; and if there be a God, he is to be worshipped ; for these two notions live and die together. The rude mariners were sensible of a divine power which was to be called upon and consulted with in case of extremity, and that the way of commerce was by worship : Jonah i. 5, when the storm arose, ' they called every man upon his god.'
2. Thouorh heathens were sensible of the being of a God and the
Mat. VI. 6-8.] exposition of the lord's trayer. 27
necessity of worship, yet they were Wind and dark in worship ; for Christ saith, ' Be not as the heathen ; for they think tliey shall be heard for their much speaking.' Usually a half light misleads men. The heathens, though they had some notions of an eternal Power, yet when they came to perform their worship, Eom. i. 21, ' Tliey glorified him not as God; but became vain/ eV roa SiaXoyi,(TiJ,oi<;, 'in their imaginations ;' that is, in their practical inferences. They saw an infinite, eternal Power, which was to be loved, trusted, worshipped ; but when they came to suit these notions to practice, to love, trust, and worship him, there they were vain, frivolous, and had misconceits of God.
3. Their errors in worship were many. Here our Lord takes notice but of one, that they thought to be heard for their much speaking. And there the original mistake of the heathens, and that which com- priseth all the rest, was this, a transformation or changing of God into the likeness of man, which is very natural and incident to us. Upon all occasions we are apt to misconceive of God, and to judge him according to our own model and scantling: Ps. 1. 21, 'Thou thoughtest I was altogether such an one as thyself.' So did these. Because man is wrought upon by much speaking, and carried away with a flood of words, therefore they thought so it would be with God. This transformation of the divine nature into an idol of our own shaping and picturing, the turning of God into the form of a cor- ruptible man, this hath been the ground of all the miscarriage in the world.