IMat. VI. 10.] THE lord's prayer. 127
From, our memory, as we repeat words by rote, without sense, or feeling, or consideration of the importance of them. From our consciences, rather than affections. Austin observes of himself : while he was under the power of his lusts he would pray against concupiscence, but his heart would say, At noli modo, timeham enim ne me exaudiret Deus ; ' But, Lord, not yet ; for I am afraid lest God should hear me.' Conscience tells us that such things must be done and asked; thus we put a little of our conscience in prayer, but nothing of affection and serious desire. Many would be loth God should take them at their words, when they seem to resign up them- selves to his will, and think of parting with their lusts ; it is bitter and irksome to them : as Phaltiel, Michal's husband, ' went after her, going and weeping,' 2 Sam. iii. 16. Now if we would manifest our prayers to be real, we should labour to perform the same ; otherwise we are but like those soldiers which spat upon Christ and buffeted him, yet cried, ' Hail, King of the Jews ;' so it is but a mockage to say, ' Thy will be done,' yet have no care to do it: Mat. xv, 8, ' This people draweth nigh unto me with their mouth, and honoureth me with their lips, but their heart is far from me.' There is no reality in the prayer, whatever be in it, if the heart be not in it. Some men's prayers are but the fruit of wit and memory ; others but the result of their judgments, what is fit to be done, rather than of their hearts, what they desire to be done ; and they are only good so far as they do more solemnly express God's right, not their inward desires.
[2.] If we would have our prayers successful. Ps. Ixvi. 18, 'If I regard iniquity in my heart, the Lord will not hear me.' Clearly, if we will not do God's will, there is no reason he should regard our will. If I regard iniquity in my heart, there may be sin in the heart ; but if I regard it there, God will not hear me, if I entertain an affec- tion to it. When the wind blows, some cold air will get into the chamber, though the door be shut never so close ; but to leave the door open for it doth not argue such a care of health as is requisite. There will be sin in the children of God, but it is not allowed. Love to any known sin makes our prayers to God to be without success. So Prov. xxviii. 9, ' He that turneth away his ear from hearing the law, even his prayer shall be abomination.' God useth often the law of retaliation, will pay home sinners in their own coin : we will not hear him, therefore he will not hear us. The same argument we have to urge to God in prayer, that God hath to urge to us for duty and obedience. What argument will you use to awaken your confidence and affection ? ' By the blood of Christ we have boldness to come to him,' Heb. x. 19, and Eph. iii. 12. This is not only an argument to be urged in expectation of mercy, but also in the enforcement of duty, when God beseecheth you by the bowels of Christ to do his will, and to mind his work. If the blood of Christ cannot prevail with us, to bring us up to the will of God, how can we expect it should prevail with God to bring us in returns of blessing ? When God sjDcaks we slight him, therefore when we speak God may cast off our prayers.
God speaks more wisely to us than we can to him ; we stammer, and lisp, and speak foolishly in our prayers to God. There is far more
128 AN EXPOSITION OF [MaT. VI. 10.
reason why we should hear God than God hear us ; for there is more equity in his precepts than there is reason in our prayers, and we are bound to obey God's will more than he is to grant our request ; and therefore if we would not have God turn away his ear from our prayers, we should not turn away our ears from hearing his law and counsel : John ix. 31, ' Now we know that God heareth not sinners ; but if any man be a worshipper of God, and doeth his will, him he heareth.' It is a general maxim, Those which were ready to deprave Christ's actions were possessed of the truth of this : ' If any man worship him, and do his will, him he heareth,' John ix. 31. It is not enough to keep up a form of worshipping, but we must be tender of his will ; that is the way to get a gracious answer. Thus as we pray we are bound.
2. As God's children, so we must do his will : Mai. i. G, ' If I be a father, where is mine honour ? and if I be a master, where is my fear ? ' Kelations to God are not bare titles and grounds, whereby we may expect favour from God ; but they carry in their bosom obli- gations to duty on our part. Many will give God good words and fair titles, but there is no care had of complying with his will. Nay, your owning that relation will aggravate your sin, and be a witness against you. You owned me your father, and have not done my will. So Mat. xii. 50, ' Whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.' These may be sure of a comfortable relation to God, and that God will own them in that claim, when they make it their business to do his will ; otherwise you reproach God rather than worship him. When you do your own will, and call God Father, you lay the devil's brats at his door ; you pretend to God, and take his name upon you ; therefore those that say, ' Our Father,' must also say, ' Thy will be done.'