Father, which seeth in secret, himself shall reward thee openly. 5 And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. a Luke 8. 17. 14. 14. b Prov. 16. 5. Jam. 4. 6. hand doeth when thou givest alms." Perhaps it alludes to the placing of the Corban, the poor man's box, or the chest into which they cast their free-will offerings, on the right hand of the passage into the temple; so that they put their gifts into it with the right hand. Or the giving of alms with the right hand, intimates readiness to it and resolution in it; do it dexterously, not awkwardly, or with a sinister intention. The right hand may be used in helping the poor, lifting them up, writing for them, dressing their sores, and other ways besides giving to them; but "whatever kindness thy right hand doeth to the poor, let not thy left hand know it: conceal it as much as possible; industriously keep it private. Do it because it is a good work, not because it will get thee a good name.' In omnibus factis, re, non teste moveamur-In all our actions, we should be influenced by a regard to the object, not to the observer. Cic. de Fin. It is intimated, (1.) That we must not let others know what we do; no, not those that stand at our left hand, that are very near us. Instead of acquainting them with it, keep it from them if possible; however, appear so desirous to keep it from them, as that in civility they may seem not to take notice of it, and keep it to themselves, and let it go no further. (2.) That we must not observe it too much ourselves: the left hand is a part of ourselves; we must not within ourselves take notice too much of the good we do, must not applaud and admire ourselves. Self-conceit and self-complacency, and an adoring of our own shadow, are branches of pride, as dangerous as vainglory and ostentation before men. We find those had their good works remembered to their honour, who had themselves forgotten them: When saw we thee an hungered, or athirst? 3. What is the promise of those who are thus sincere and humble in their almsgiving. Let thine alms be in secret, and then thy Father which seeth in secret will observe them. Note, When we take least notice of our good deeds ourselves, God takes most notice of them. As God hears the wrongs done to us when we do not hear them, (Ps. 38. 14, 15,) so he sees the good done by us, when we do not see it. As it is a terror to hypocrites, so it is a comfort to sincere Christians, that God sees in secret. But this is not all; not only the observation and praise, but the recompense, is of God, himself shall reward thee openly. Note, They who in their almsgiving study to approve themselves to God, only turn themselves over to him for their Paymaster. The hypocrite catches at the shadow, but the upright man makes sure of the substance. Observe how emphatically it is expressed; himself shall reward, he will himself be the Rewarder, Heb. 11. 6. Let him alone to make it up in kind or kindness; nay, he will himself be the Reward, (Gen. 15. 1,) thine exceeding great reward. He will reward thee as thy Father, not as a master who gives his servant just what he earns and no more, but as a father who gives abundantly more, and without stint, to his son that serves him. Nay, he shall reward thee openly, if not in the present day, yet in the great day; then shall every man have praise of God, open praise, thou shalt be confessed before men. If the work be not open, the reward shall, and that is better. V. 5-8. In prayer we have more immediately to do with God than in giving alms, and therefore are yet more concerned to be sincere, which is what we are here directed to. When thou prayest, (v. 5;) it is taken for granted that all the disciples of Christ pray. As soon as ever Paul was converted, behold, he prayeth. You may as soon find a living man that does not breathe, as a living Christian that does not pray. For this shall every one that is godly pray. If prayerless, then graceless. "Now, when thou prayest, thou shalt not be as the hypocrites are, nor do as they do," (v. 2.) Note, Those who would not do as the hypocrites do in their way and actions, must not be as the hypocrites are in their frame and temper. He names nobody, but it appears by ch. 23. 13, that by the hypocrites here he means especially the Scribes and Pharisees. Now there were two great faults they were guilty of in prayer, against each of which we are here cautioned-vainglory, (v. 5, 6,) and vain repetitions, v. 7, 8. * I. We must not be proud, and vainglorious in prayer, nor aim at the praise of men. And here observe, 1. What was the way and practice of the hypocrites. In all their exercises of devotion, it was plain the chief thing they aimed at was to be commended by their neighbours, and thereby to make an interest for themselves. When they seemed to soar upwards in prayer, (and if it be right, it is the soul's ascent toward God,) yet even then their eye was downwards upon this as their prey. Observe, 6 But thou, when thou prayest, enter into thy closet, and, when thou hast shut thy door, pray to thy Father which is in secret; and thy Father, which seeth in secret, shall reward thee openly. 7 But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. c Ps. 34. 15. Is. 65, 24. d Ec. 5. 2. e 1 Kings 18. 26, &c. they were under a pious impulse which would not admit delay, but really it was to make themselves to be taken notice of There, where two streets met, they were not only within view of both, but every passenger turning close upon them would observe them, and hear what they said. (2.) The posture they used in prayer; they prayed standing; this is a lawful and proper posture for prayer, (Mark 11. 25. When ye stand praying,) but kneeling being the more humble and reverent gesture, Luke 22. 41; Acts 7. 60; Eph. 3. 14: their standing seemed to savour of pride and confidence in themselves, (Luke 18. 11,) The Pharisee stood and prayed. (3.) Their pride in choosing those public places, which is expressed in two things: [1.] They love to pray there. They did not love prayer for its own sake, but they loved it when it gave them an opportunity of making themselves noticed. Circumstances may be such, that our good deeds must needs be done openly, so as to fall under the observation of others, and be commended by them; but the sin and danger is when we love it, and are pleased with it, because it feeds the proud humour. [2.] It is that they may be seen of men; not that God might accept them, but that men might admire and applaud them; and that they might easily get the estates of widows and orphans into their hands; (who would not trust such devout, praying men?) and that, when they had them, they might devour them without being suspected, (ch, 23. 14;) and effectually carry on their public designs to enslave the people. (4.) The product of all this, they have their reward; they have all the recompense they must ever expect from God for their service, and a poor recompense it is. What will it avail us to have the good word of our fellow-servants, if our Master do not say, Well done. But if in so great a transaction as is between us and God, when we are at prayer, we can take in so poor a consideration as the praise of men is, it is just that that should be all our reward. They did it to be seen of men, and they are so; and much good may it do them. Note, Those that would approve themselves to God by their integrity in their religion, must have no regard to the praise of men; it is not to men that we pray, nor from them that we expect an answer; they are not to be our judges, they are dust and ashes like ourselves, and therefore we must not have our eye to them: what passes between God and our own souls must be out of sight. In our synagogue-worship, we must avoid every thing that tends to make our personal devotion remarkable, as they that caused their voice to be heard on high, Is. 58. 4. Public places are not proper for private, solemn prayer. 2. What is the will of Jesus Christ in opposition to this. Humility and sincerity are the two great lessons that Christ teaches us; Thou, when thou prayest, do so and so, (v. 6;) thou in particular by thyself, and for thyself. Personal prayer is here supposed to be the duty and practice of all Christ's disciples. Observe, (1.) The directions here given about it. [1] Instead of praying in the synagogues and in the corners of the streets, enter into thy closet, into some place of privacy and retirement. Isaac went into the field, (Gen. 24. 63,) Christ to a mountain, Peter to the house-top. No place amiss in point of ceremony, if it do but answer the end. Note, Secret prayer is to be performed in retirement, that we may be unobserved, and so may avoid ostentation; undisturbed, and so may avoid distraction; unheard, and so may use the greater freedom; yet if the circumstances be such that we cannot possibly avoid being taken notice of, we must not therefore neglect the duty, lest the omission be a greater scandal than the observation of it. [2] Instead of doing it to be seen of men, pray to thy Father which is in secret; to me, even to me, Zech. 7. 5, 6. The Pharisees prayed rather to men than to God; whatever was the form of their prayer, the scope of it was to beg the applause of men, and court their favours. "Well, do thou pray to God, and let that be enough for thee. Pray to him as a Father, as thy Father, ready to hear and answer, graciously inclined to pity, help, and succour thee. Pray to thy Father which is in secret." Note, In secret prayer we must have an eye to God, as present in all places; he is there in thy closet when no one else is there; there especially nigh to thee in what thou callest upon him for. By secret prayer we give God the glory of his universal presence, (Acts 17. 24,) and may take to ourselves the comfort of it. (2.) The encouragements here given us to it. [1.] Thy Father seeth in secret; his eye is upon thee to ac(1.) What the places were which they chose for their devo-cept thee, when the eye of no man is upon thee to applaud tion; they prayed in the synagogues, which were indeed pro- thee; under the fig-tree I saw thee, said Christ to Nathaneal, per places for public prayer, but not for personal. They pre- John 1. 48. He saw Paul at prayer in such a street, at such a tended hereby to do honour to the place of their assemblies, house, Acts 9. 11. There is not a secret, sudden breathing but intended to do honour to themselves. They prayed in the after God, but he observes it. corners of the streets, the broad streets, (so the word signifies,) which were most frequented. They withdrew thither, as if [2.] He will reward thee openly; they have their reward that do it openly, and thou shalt not lose thine for thy doing it in se 8 Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him. f Luke 12. 30. John 16. 23, 27. g Luke 11. 2, &c. cret. It is called a reward, but it is of grace, not of debt; what merit can there be in begging? The reward will be open; they shall not only have it, but have it honourably: the open reward is that which hypocrites are fond of, but they have not patience to stay for it; it is that which the sincere are dead to, and they shall have it over and above. Sometimes secret prayers are rewarded openly in this world by signal answers to them, which manifest God's praying people in the consciences of their adversaries; however, at the great day there will be an open reward, when all praying people shall appear in glory with the great Intercessor. The Pharisees had their reward before all the town, and it was a mere flash and shadow; true Christians shall have theirs before all the world, angels and men, and it shall be a weight of glory. II. We must not use vain repetitions in prayer, v. 7, 8. Though the life of prayer lies in lifting up the soul and pouring out the heart, yet there is some interest which words have in prayer, especially in joint prayer; for in that, words are necessary, and it should seem that our Saviour speaks here especially of that; for before he said, when thou prayest, here, when ye pray; and the Lord's prayer which follows is a joint prayer, and in that, he that is the mouth of others is most tempted to an ostentation of language and expression, against which we are here warned; use not vain repetitions, either alone or with others; the Pharisees affected this, they made long prayers, (ch. 23. 14,) all their care was to make them long. Now observe, 1. What the fault is that is here reproved and condemned; it is making a mere lip-labour of the duty of prayer, the service of the tongue, when it is not the service of the soul. This is expressed here by two words, Barrodoyla, noduλoyia. (1.) Vain repetitions. Tautology, battology, idle babbling over the same words again and again to no purpose, like Battus, sub illis montibus erant, erant sub montibus illis; like that imitation of the wordiness of a fool, Ec. 10. 14, A man cannot tell what shall be; and what shall be after him, who can tell? Which is indecent and nauseous in any discourse, much more in speaking to God. It is not all repetition in prayer that is here condemned, but vain repetitions. Christ himself prayed, saying the same words, (ch. 26. 44,) out of a more than ordinary fervour and zeal, Luke 22. 44. So Daniel, ch. 9. 18, 19. And there is a very elegant repetition of the same words, Ps. 136. It may be of use both to express our own affections, and to excite the affections of others. But the superstitious rehearsing of a tale of words, without regard to the sense of them, as the papists' saying by their beads so many Ave-Marys and Paternosters; or the barren and dry going over of the same things again and again, merely to drill out the prayer to such a length, and to make a show of affection when really there is none; these are the vain repetitions here condemned. When we would fain say much, but cannot say much to the purpose; this is displeasing to God and all wise men. (2.) Much speaking, and affectation of prolixity in prayer, either out of pride, or superstition, or an opinion that God needs either to be informed or argued with by us, or out of mere folly and impertinence, because men love to hear themselves talk. Not that all long prayers are forbidden; Christ prayed all night, Luke 6. 12. Solomon's was a long prayer. There is sometimes need of long prayers when our errands and our affections are extraordinary; but merely to prolong the prayer, as if that would make it more pleasing or more prevailing with God, is that which is here condemned; it is not much praying that is condemned; no, we are bid to pray always, but much speaking; the danger of this error is when we only say our prayers, not when we pray them. This caution is explained by that of Solomon, (Ec. 5. 2,) Let thy words be few, considerate and well weighed: take with you words, (Hos. 14. 2;) choose out words, (Job 9. 14,) and do not say every thing that comes uppermost. 2. What reasons are given against this. (1.) This is the way of the heathen, as the heathen do; and it ill becomes Christians to worship their God as the Gentiles worship theirs. The heathen were taught by the light of nature to worship God; but becoming vain in their imaginations concerning the object of their worship, no wonder they became so concerning the manner of it, and particularly in this instance; thinking God altogether such a one as themselves, they thought he needed many words to make him understand what was said to him, or to bring him to comply with their requests; as if he were weak and ignorant, and hard to be entreated. Thus Baal's priests were hard at it from morning till almost night with their rain repetitions: O Baal, hear us; O Baal, hear us; and vain repetitions they were: but Elijah, in a grave, composed frame, with a very concise prayer, prevailed for fire from heaven first, and then water, 1 Kings 18. 26, 36. Lip-labour in prayer, though ever so well laboured, if that be all, is but lost labour. (2.) "It need not be your way, for your Father in heaven knoweth what things ye have need of before you ask him, and therefore there is no occasion for such abundance of words. It does not follow that therefore you need not pray; for God requires you by prayer to own your need of him and dependence on him, and to plead his promises; but therefore you are to open your case, and pour out your hearts before him, and then leave it with him." Consider, [1.] The God we pray to is our 9 After this manner therefore pray ye: Our Father which art in heaven, hallowed be thy name: h Rom. 8. 15. i Ps. 115. 3. Ps. 111.9. 139. 20. Father by creation, by covenant; and therefore our addresses to him should be easy, natural, and unaffected; children do not use to make long speeches to their parents when they want any thing; it is enough to say, my head, my head. Let us come to him with the disposition of children, with love, reverence, and dependence; and then they need not say many words, that are taught by the Spirit of adoption to say that one aright, Abba, Father. [2.] He is a Father that knows our case and knows our wants better than we do ourselves. He knows what things we have need of; his eyes run to and fro through the earth to observe the necessities of his people, (2 Chr. 16. 9,) and he often gives before we call, (Is. 65. 24,) and more than we ask for, (Eph. 3. 20,) and if he do not give his people what they ask, it is because he knows they do not need it, and that it is not for their good; and of that he is fitter to judge for us than we for ourselves. We need not be long, nor use many words in representing our case; God knows it better than we can tell him, only he will know it from us; (what will ye that I should do unto you?) and when we have told him what it is, we must refer ourselves to him, Lord, all my desire is before thee, Ps. 38. 9. So far is God from being wrought upon by the length or language of our prayers, that the most powerful intercessions are those which are made with groanings that cannot be uttered, Rom. 8. 26. We are not to prescribe, but subscribe to God. V. 9-15. When Christ had condemned what was amiss, he directs to do better; for his are reproofs of instruction. Because we know not what to pray for as we ought, he here helps our infirmities, by putting words into our mouths; after this manner therefore pray ye, (v. 9.) So many were the corrup tions that had crept into this duty of prayer among the Jews, that Christ saw it needful to give a new directory for prayer, to show his disciples what must ordinarily be the matter and method of their prayer, which he gives in words that may very well be used as a form; as the summary or contents of the several particulars of our prayers. Not that we are tied up to the use of this form only, or of this always, as if this were necessary to the consecrating of our other prayers; we are here bid to pray after this manner, with these words, or to this effect. That in Luke differs from this; we do not find it used by the apostles; we are not here taught to pray in the name of Christ, as we are afterward; we are here taught to pray that that kingdom might come which did come when the Spirit was poured out; yet, without doubt, it is very good to use it as a form, and it is a pledge of the communion of saints, it having been used by the church in all ages, at least (says Dr. Whitby) from the third century. It is our Lord's prayer, it is of his composing, of his appointing; it is very compendious, yet very comprehensive. The matter is choice and necessary, the method instructive, and the expression very concise. It has much in a little, and it is requisite that we acquaint ourselves with the sense and meaning of it, for it is used acceptably, no further than it is used with understanding, and without vain repetition. The Lord's prayer (as indeed every prayer) is a letter sent from earth to heaven. Here is the inscription of the letter, the person to whom it is directed, our Father; the place where, in heaven; the contents of it in several errands of request; the close, for thine is the kingdom; the seal, Amen; and if you will, the date too, this day. Plainly thus: there are three parts of the prayer. I. The preface, Our Father which art in heaven. Before we come to our business, there must be a solemn address to him with whom our business lies; Our Father. Intimating, that we must pray, not only alone and for ourselves, but with and for others; for we are members one of another, and are called into fellowship with each other. We are here taught to whom to pray, to God only, and not to saints and angels, for they are ignorant of us, are not to have the honours we give in prayer, nor can give the favours we expect. We are taught how to address ourselves to God, and what title to give him, that which speaks him rather beneficent than magnificent, for we are to come boldly to the throne of grace. 1. We must address ourselves to him as our Father, and must call him so. He is a common Father to all mankind by creation, Mal. 2. 10. Acts 17. 28. He is in a special manner a Father to the saints, by adoption and regeneration, (Eph. 1. 5. Gal. 4. 6;) and an unspeakable privilege it is. Thus we must eye him in prayer, keep up good thoughts of him, such as are encouraging and not affrighting; nothing more pleasing to God, or pleasant to ourselves, than to call God Father. Christ in prayer mostly called God Father. If he be our Father, he will pity us under our weaknesses and infirmities, (Ps. 103. 13,) will spare us, (Mal. 3. 17,) will make the best of our performances, though very defective, will deny us nothing that is good for us, Luke 11. 11-13. We have access with boldness to him, as to a father, and have an advocate with the Father, and the Spirit of adoption. When we come repenting of our sins, we must eye God as a Father, as the prodigal did, (Luke 15. 18. Jer. 3. 19;) when we come begging for grace, and peace, and the inheritance and blessing of sons, it is an encouragement that we com to God, not as an unreconciled, avenging Judge, but as a loving, gracious, reconciled Father in Christ, Jer. 3. 4. 10 Thy kingdom 'come: thy will be done in earth," as it is in heaven: 11 Give us this day our "daily bread: 7 c. 16. 28. Rev. 11. 15. m Ps. 103. 20, 21. n Prov. 30. 8. Is. 13. 16. 2. As our Father in heaven: so in heaven as to be every where else, for the heaven cannot contain him; yet so in heaven as there to manifest his glory, for it is his throne, (Ps. 103. 19,) and it is to believers a throne of grace: thitherward we must direct our prayers, for Christ the Mediator is now in heaven, Heb. 8. 1. Heaven is out of sight, and a world of spirits, therefore our converse with God in prayer must be spiritual; it is on high, therefore in prayer we must be raised above the world, and lift up our hearts, Ps. 5. 1. Heaven is a place of perfect purity, and we must therefore lift up pure hands, must study to sanctify his name, who is the Holy One, and dwells in that holy place, Lev. 10. 3. From heaven God beholds the children of men, Ps. 33. 13, 14. And we must in prayer see his eye upon us: thence he has a full and clear view of all our wants and burdens and desires, and all our infirmities. It is the firmament of his power likewise, as well as of his prospect, Ps. 150. 1. He is not only, as a Father, willing to help us, but as a heavenly Father, able to help us, able to do great things for us, more than we can ask or think; he has wherewith to supply our needs, for every good gift is from above. He is a Father, and therefore we may come to him with boldness, but a Father in heaven, and therefore we must come with reverence, Ec. 5. 2. Thus all our prayers should correspond with that which is our great aim as Christians, and that is, to be with God in heaven. God and heaven, the end of our whole conversation, must be particularly eyed in every prayer; there is the centre to which we are all tending. By prayer we send before us thither, where we profess to be going. II. The petitions, and those are six; the three first relating more immediately to God and his honour, the three last to our own concerns, both temporal and spiritual; as in the ten commandments, the four first teach us our duty toward God, and the six last our duty towards our neighbour. The method of this prayer teaches us to seek first the kingdom of God and his righteousness, and then to hope that other things shall be added. 1. Hallowed be thy name. It is the same word that in other places is translated sanctified. But here the old word hallowed is retained, only because people were used to it in the Lord's prayer. In these words, (1.) We give glory to God; it may be taken not as a petition, but as an adoration; as that, the Lord be magnified, or glorified, for God's holiness is the greatness and glory of all his perfections. We must begin our prayers with praising God, and it is very fit he should be first served, and that we should give glory to God, before we expect to receive mercy and grace from him. Let him have the praise of his perfections, and then let us have the benefit of them. (2.) We fix our end, and it is the right end to be aimed at, and ought to be our chief and ultimate end in all our petitions, that God may be glorified; all our other requests must be in subordination to this, and in pursuance of it. "Father, glorify thyself in giving me my daily bread and pardoning my sins," &c. Since all is of him and through him, all must be to him and for him. In prayer our thoughts and affections should be carried out most to the glory of God. The Pharisees made their own name the chief end of their prayers, (v. 5, to be seen of men,) in opposition to which we are directed to make the name of God our chief end; let all our petitions centre in this and be regulated by it. "Do so and so for me, for the glory of thy name, and as far as is for the glory of it." (3.) We desire and pray that the name of God, that is, God himself, in all that whereby he has made himself known, may be sanctified and glorified both by us and others, and especially by himself. "Father, let thy name be glorified as a Father, and a Father in heaven; glorify thy goodness and thy highness, thy majesty and mercy. Let thy name be sanctified, for it is a holy name; no matter what becomes of our polluted names, but, Lord, what wilt thou do to thy great name?" When we pray that God's name may be glorified, [1] We make a virtue of necessity; for God will sanctify his own name, whether we desire it or not; I will be exalted among the heathen, Ps. 46. 10. [2.] We ask for that which we are sure shall be granted; for when our Saviour prayed, Father, glorify thy name, it was immediately answered, I have glorified it, and will glorify it again. 2. Thy kingdom come. This petition has plainly a reference to the doctrine which Christ preached at this time, which John Baptist had preached before, and which he afterwards sent his apostles out to preach-the kingdom of heaven is at hand. The kingdom of your Father which is in heaven, the kingdom of the Messiah, this is at hand, pray that it may come. Note, We should turn the word we hear into prayer, our hearts should echo to it; does Christ promise, surely I come quickly, our hearts should answer, even so, come. Ministers should pray over the word: when they preach, the kingdom of God is at hand, they should pray, Father, thy kingdom come. What God has promised we must pray for; for promises are given, not to supersede, but to quicken and encourage, prayer; and when the accomplishment of a promise is near and at the door, when the kingdom of heaven is at hand, we should then pray for it the more earnestly; thy kingdom come; as Daniel set his face to pray for the deliverance of Israel, when he understood that the time of it was at hand, Dan. 9. 2. See Luke 19. 11. It was the Jews' daily prayer to God, Let him make his kingdom reign, let 12 And forgive us our debts, as we forgive our debtors: 13 And lead us not into Ptemptation, but deliver o c. 18. 21-35. Luke 7. 40-48. p c. 26. 41. Luke 22. 40, 46. his redemption flourish, and let his Messiah come and deliver his people. Dr. Whitby, ex Vitringa. "Let thy kingdom come, let the Gospel be preached to all and embraced by all; let all be brought to subscribe to the record God has given in his word concerning his Son, and to embrace him as their Saviour and Sovereign. Let the bounds of the Gospel-church be enlarged, the kingdom of the world be made Christ's kingdom, and all men become subjects to it, and live as becomes their character." Thy will be done on earth, as it is in heaven. We pray that God's kingdom being come, we and others may be brought into obedience to all the laws and ordinances of it. By this let it appear that Christ's kingdom is come, let God's will be done; and by this let it appear that it is come as a kingdom of heaven, let it introduce a heaven upon earth. We make Christ but a titular Prince, if we call him King, and do not do his will: having prayed that he may rule us, we pray that we may in every thing be ruled by him. Observe, (1.) The thing prayed for, thy will be done; "Lord, do what thou pleasest with me and mine; 1 Sam. 3. 18. I refer myself to thee, and am well satisfied that all thy counsels concerning me should be performed." In this sense Christ prayed, not my will, but thine be done. "Enable me to do what is pleasing to thee; give me that grace that is necessary to the right knowledge of thy will, and an acceptable obedience to it. Let thy will be done conscientiously by me and others, not our own will, the will of the flesh, or the mind, not the will of men, (1 Pet. 4. 2,) much less Satan's will, (John 8. 44,) that we may neither displease God in any thing we do, (ut nihil nostrum displiceat Deo,) nor be displeased at any thing God does," (ut nihil Dei displiceat nobis.) (2.) The pattern of it, that it may be done on earth, in this place of our trial and probation, (where our work must be done, or it never will be done,) as it is done in heaven, that place of rest and joy. We pray that earth may be made more like to heaven by the observance of God's will, which, through the prevalency of Satan's will, is become so near akin to hell; and that saints may be made more like to the holy angels in their devotion and obedience. We are on earth, blessed be God, not yet under the earth; we pray for the living only, not for the dead, that are gone down into silence. 4. Give us this day our daily bread. Because our natural being is necessary to our spiritual well-being in this world, therefore, after the things of God's glory, kingdom, and will, we pray for the necessary supports and comforts of this present life, which are the gifts of God, and must be asked of him, Tòv aprov inоÚGiov-Bread for the day approaching, for all the remainder of our lives. Bread for the time to come, or bread for our being and subsistence, that which is agreeable to our condition in the world, (Prov. 30. 8,) food convenient for us and our families, according to our rank and station. Every word here has a lesson in it: (1.) We ask for bread; that teaches us sobriety and temperance; we ask for bread, not dainties, not superfluities; that which is wholesome, though it be not nice. (2.) We ask for our bread; that teaches us honesty and industry: we do not ask for the bread out of other people's mouths, not the bread of deceit, (Prov. 20. 13,) not the bread of idleness, (Prov. 31. 27,) but the bread honestly gotten. (3.) We ask for our daily bread; which teaches us not to take thought for the morrow, (ch. 6. 34,) but constantly to depend upon divine providence, as those that live from hand to mouth. (4.) We beg of God to give it us, not sell it us, nor lend it us, but give it. The greatest of men must be beholden to the mercy of God for their daily bread. (5.) We pray, "Give it to us; not to me only, but to others in common with me." This teaches us charity, and a compassionate concern for the poor and needy. It intimates also, that we ought to pray with our families; we and our households eat together, and therefore ought to pray together. (6.) We pray that God would give it us this day; which teaches us to renew the desire of our souls toward God, as the wants of our bodies are renewed; as duly as the day comes, we must pray to our heavenly Father, and reckon we could as well go a day without meat, as without prayer. 5. And forgive us our debts, as we forgive our debtors. This is connected with the former: and forgive, intimating, that unless our sins be pardoned, we can have no comfort in life, or the supports of it. Our daily bread does but feed us as lambs for the slaughter, if our sins be not pardoned. It intimates likewise, that we must pray for daily pardon, as duly as we pray for daily bread. He that is washed, needeth to wash his feet. Here we have, (1.) A petition; Father in heaven, forgive us our debts, our debts to thee. Note, [1.] Our sins are our debts; there is a debt of duty, which, as creatures, we owe to our Creator; we do not pray to be discharged from that, but, upon the nonpayment of that there arises a debt of punishment; in default of obedience to the will of God, we became obnoxious to the wrath of God; and for not observing the precept of the law, we stand obliged to the penalty. A debtor is liable to process, so are we: a malefactor is a debtor to the law, so are we. [2.] Our heart's desire and prayer to our heavenly Father every day should be, that he would forgive us our debts; that the us from evil: for thine is the kingdom, and the power, and the glory, for ever. Amen. 14 For if ye forgive men their trespasses, your heavenly Father will also forgive you. g John 17. 15. r Rev. 5. 12, 13. obligation to punishment may be cancelled and vacated, that we may not come into condemnation; that we may be discharged, and have the comfort of it. In suing out the pardon of our sins, the great plea we have to rely upon, is the satisfaction that was made to the justice of God for the sin of man, by the dying of the Lord Jesus our Surety, or rather Bail to the action, that undertook our discharge. 15 But if ye forgive not men their trespasses, neither will your Father forgive your trespasses." 16 Moreover, when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure Eph. 4. 31. Jam. 2. 13. a gracious fluency, and this for ever. Ascribing glory to God for ever, intimates an acknowledgment, that it is eternally due, and an earnest desire to be eternally doing it, with angels and saints above, Ps. 71. 14. Lastly, To all this we are taught to affix our Amen, so be it. God's Amen is a grant; his fiat is, it shall be so: our Amen is only a summary desire; our fiat is, let it be so: it is in token of our desire and assurance to be heard, that we say, Amen. Amen refers to every petition going before, and thus, in compassion to our infirmities, we are taught to knit the whole in one word, and so to gather up, in the general, what we have lost and let slip in the particulars. It is good to conclude refrom them with a sweet savour upon our spirits. It was of old the practice of good people to say, Amen, audibly at the end of every prayer, and it is a commendable practice, provided it be done with understanding, as the apostle directs, (1 Cor. 14. 16,) and uprightly, with life and liveliness, and inward impressions, answerable to that outward expression of desire and confidence. (2.) An argument to enforce this petition; as we forgive our debtors. This is not a plea of merit, but a plea of grace. Note, Those that come to God for the forgiveness of their sins against him, must make conscience of forgiving those who have offended them, else they curse themselves when they say the Lord's prayer. Our duty is to forgive our debtors; as to debts ofligious duties with some warmth and vigour, that we may go money, we must not be rigorous and severe in exacting them from those that cannot pay them without ruining themselves and their families; but this means debts of injury; our debtors are those that trespass against us, that smite us, (ch. 5. 39, 40,) and, in strictness of law, might be prosecuted for it; we must forbear, and forgive, and forget the affronts put upon us, and the wrongs done us; and this is a moral qualification for pardon and peace; it encourages to hope, that God will forgive us; for if there be in us this gracious disposition, it is wrought of God, and therefore is a perfection eminently and transcendently in himself; it will be an evidence to us that he has forgiven us, having wrought in us the condition of forgiveness. 6. And lead us not into temptation, but deliver us from evil. This petition is expressed, (1) Negatively: Lead us not into temptation. Having prayed that the guilt of sin may be removed, we pray, as is fit, that we may never return again to folly, that we may not be tempted to it. It is not as if God tempted any to sin; but "Lord, do not let Satan loose upon us; chain up that roaring Lion, for he is subtle and spiteful; Lord, do not leave us to ourselves, (Ps. 19. 13,) for we are very weak; Lord, do not lay stumbling-blocks and snares before us, nor put us into such cir-| cumstances as may be an occasion of falling." Temptations are to be prayed against, both because of the discomfort and trouble of them, and because of the danger we are in of being overcome by them, and the guilt and grief that then follow. (2.) Positively: But deliver us from evil, and rov ovnρou from the evil one, the devil, the tempter; "keep us, that either we may not be assaulted by him, or we may not be overcome by those assaults:" Or from the evil thing, sin, the worst of evils; an evil, an only evil; that evil thing which God hates, and which Satan tempts men to and destroys them by. "Lord, deliver us from the evil of the world, the corruption that is in the world through lust; from the evil of every condition in the world; from the evil of death, from the sting of death which is in: deliver us from ourselves, from our own evil hearts: deliver us from evil men, that they may not be a snare to us, nor we a prey to them." III. The conclusion: For thine is the kingdom, and the power, and the glory, for ever. Amen. Some refer this to David's doxology, 1 Chr. 29. 11, Thine, O Lord, is the greatness. It is, 1. A form of plea to enforce the foregoing petitions. It is our duty to plead with God in prayer, to fill our mouth with arguments, (Job 23. 4,) not to move God, but to affect ourselves; to encourage our faith, to excite our fervency, and to evidence both. Now the best pleas in prayer, are those that are taken from God himself, and from that which he has made known of himself. We must wrestle with God in his own strength, both as to the matter of our pleas and the urging of them. The plea here has special reference to the three first petitions: "Father in heaven, thy kingdom come, for thine is the kingdom; thy will be done, for thine is the power; hallowed be thy name, for thine is the glory." And as to our own particular errands, these are encouraging: "Thine is the kingdom; thou hast the government of the world, and the protection of the saints, thy willing subjects in it :" God gives and saves like a king. "Thine is the power, to maintain and support that kingdom, and to make good all thine engagements to thy people." Thine is the glory, as the end of all that which is given to, and done for, the saints, in answer to their prayers; for their praise waiteth for him. This is matter of comfort and holy confidence in prayer. 2. It is a form of praise and thanksgiving. The best pleading with God is praising of him; it is the way to obtain further mercy, as it qualifies us to receive it. In all our addresses to God, it is fit that praise should have a considerable share, for praise becometh the saints; they are to be to our God for a name, and for a praise. It is just and equal; we praise God, and give him glory, not because he needs it-he is praised by a world of angels-but because he deserves it; and it is our duty to give him glory, in compliance with his design in revealing himself to us. Praise is the work and happiness of heaven; and all that would go to heaven hereafter, must begin their heaven now. Observe, how full this doxology is, The kingdom, and the power, and the glory, it is all thine. Note, It becomes us to be copious in praising God. A true saint never thinks he can speak honourably enough of God: here there should be Most of the petitions in the Lord's prayer had been commonly used by the Jews in their devotions, or words to the same effect: but that clause in the fifth petition, As we forgive our debtors, was perfectly new, and therefore our Saviour here shows for what reason he added it, not with any personal reflection upon the peevishness, litigiousness, and ill nature of the men of that generation, though there was cause enough for it, but only from the necessity and importance of the thing itself. God, in forgiving us, has a peculiar respect to our forgiving those that have injured us; and therefore, when we pray for pardon, we must mention our making conscience of that duty, not only to remind ourselves of it, but to bind ourselves to it. See that parable, ch. 18. 23-35. Selfish nature is loath to comply with this, and therefore it is here inculcated, v. 14, 15. 1. In a promise. If ye forgive, your heavenly Father will also forgive. Not as if this were the only condition required; there must be repentance and faith, and new obedience; but as where other graces are in truth, there will be this, so this will be a good evidence of the sincerity of our other graces. He that relents toward his brother, thereby shows that he repents toward his God. Those which in the prayer are called debts, are here called trespasses, debts of injury, wrongs done us in our bodies, goods, or reputation: trespasses; it is an extenuating term for offences, паpanтóμаrα-stumbles, slips, falls. Note, It is a good evidence, and a good help of our forgiving others, to call the injuries done us by a mollifying, excusing name. Call them not treasons, but trespasses; not wilful injuries, but casual inadvertencies; peradventure it was an oversight, (Gen. 43. 12,) therefore make the best of it. We must forgive, as we hope to be forgiven; and therefore must not only bear no malice, nor meditate revenge, but must not upbraid our brother with the injuries he has done us, nor rejoice in any hurt that befalls him, but must be ready to help him and do him good, and if he repent and desire to be friends again, we must be free and familiar with him, as before. 2. In a threatening. "But if you forgive not those that have injured you, that is a bad sign you have not the other requisite conditions, but are altogether unqualified for pardon; and therefore your Father, whom you call Father, and who, as a Father, offers you his grace upon reasonable terms, will nevertheless not forgive you. And if other graces be sincere, and yet you be defective greatly in forgiving, you cannot expect the comfort of your pardon, but to have your spirits brought down by some affliction or other to comply with this duty." Note, Those that would find mercy with God must show mercy to their brethren; nor can we expect that he should stretch out the hands of his favour to us, unless we lift up to him pure hands, without wrath, 1 Tim. 2. 8. If we pray in anger, we have reason to fear God will answer in anger. It has been said, prayers made in wrath are written in gall. What reason is it that God should forgive us the talents we are indebted to him, if we forgive not our brethren the pence they are indebted to us? Christ came into the world as the great Peacemaker, not only to reconcile us to God, but one to another, and in this we must comply with him. It is great presumption and of dangerous consequence, for any to make a light matter of that which Christ here lays such a stress upon. Men's passions shall not frustrate God's word. V. 16--18. We are here cautioned against hypocrisy in fasting, as before in almsgiving, and in prayer. 1. It is here supposed that religious fasting is a duty required of the disciples of Christ, when God, in his providence, calls to it, and when the case of their own souls upon any account requires it; when the bridegroom is taken away, then shall they fast, ch. 9. 15. Fasting is here put last, because it is not so much a duty for its own sake, as a means to dispose us for other duties. Prayer comes in between almsgiving and fasting, as being the life and soul of both. Christ here speaks especially of private fasts, such as particular persons prescribe to themselves, as freewill offerings, commonly used among the their faces, that they may appear unto men 'to fast. Verily I say unto you, They have their reward. 17 But thou, when thou fastest, anoint thine head, and wash thy face; 18 That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly. Is. 58.3, 5. Prov. 23. 4. Luke 18. 24, 25. Heb. 13. 5. pious Jews; some fasted one day, some two, every week; others seldomer, as they saw cause. On those days they did not eat till sunset, and then very sparingly. It was not the Pharisee's fasting twice in the week, but his boasting of it, that Christ condemned, Luke 18. 12. It is a laudable practice, and we have reason to lament it, that it is so generally neglected among Christians. Anna was much in fasting, Luke 2. 37. Cornelius fasted and prayed, Acts 10. 30. The primitive Christians were much in it, see Acts 13. 3.-14. 23. Private fasting is supposed, 1 Cor. 7. 5. It is an act of self-denial, and mortification of the flesh, a holy revenge upon ourselves, and humiliation under the hand of God. The most grown Christians must hereby own, they are so far from having any thing to be proud of, that they are unworthy of their daily bread. It is a means to curb the flesh and the desires of it, and to make us more lively in religious exercises, as fulness of bread is apt to make us drowsy. Paul was in fastings often, and so he kept under his body, and brought it into subjection. 2. We are cautioned not to do this as the hypocrites did it, lest we lose the reward of it; and the more difficulty attends the duty, the greater loss it is to lose the reward of it. Now, (1.) The hypocrites pretended fasting, when there was nothing of that contrition and humiliation of soul in them, which is the life and soul of the duty. Theirs were mock-fasts, the show and shadow without the substance; they took on them to be more humbled than really they were, and so endeavoured to put a cheat upon God, than which they could not put a greater affront upon him. The fast that God has chosen, is a day to afflict the soul, not to hang down the head like a bulrush, nor for a man to spread sackcloth and ashes under him; we are quite mistaken, if we call this a fast, Is. 58. 5. Bodily exercise, if that be all, profits little, since that is not fasting to God, even to him. (2.) They proclaimed their fasting, and managed it so as that all who saw them might take notice that it was a fastingday with them. Even on these days they appeared in the streets, whereas they should have been in their closets; and they affected a downcast look, a melancholy countenance, a slow and solemn pace; and perfectly disfigured themselves, that men might see how often they fasted, and might extol them for devout, mortified men. Note, It is sad that men, who have, in some measure, mastered their pleasure, which is sensual wickedness, should be ruined by their pride, which is spiritual wickedness, and no less dangerous. Here also they have their reward, that praise and applause of men which they court and covet so much; they have it, and it is their all. not say, 66 3. We are directed how to manage a private fast; we must keep it private, v. 17, 18. He does not tell us how often we must fast; circumstances vary, and wisdom is profitable there in to direct; the Spirit in the word has left that to the Spirit in the heart; but take this for a rule, whenever you undertake this duty, study therein to approve yourselves to God, and not to recommend yourselves to the good opinions of men; humility must evermore attend upon our humiliation. Christ does not direct to abate any thing of the reality of the fast; he does take a little meat, or a little drink, or a little cordial;" no, "let the body suffer, but lay aside the show and appearance of it; appear with thy ordinary countenance, guise, and dress; and while thou deniest thyself thy bodily refreshments, do it so as that it may not be taken notice of, no, not by those that are nearest to thee; look pleasant, anoint thine head, and wash thy face, as thou dost in ordinary days, on purpose to conceal thy devotion; and thou shalt be no loser in the praise of it at last; for though it be not of men, it shall be of God." Fasting is the humbling of the soul, (Ps. 35. 13,) that is the inside of the duty; let that therefore be thy principal care, and as to the outside of it, covet not to let it be seen. If we be sincere in our solemn fasts, and humble, and trust God's omniscience for our witness, and his goodness for our reward, we shall find, both that he did see in secret and will reward openly. Religious fasts, if rightly kept, will shortly be recompensed with an everlasting feast. Our acceptance with God in our private fasts, should make us dead, both to the applause of men, (we must not do the duty in hopes of this,) and to the censures of men too: (we must not decline the duty for fear of them.) David's fasting was turned to his reproach, Ps. 69. 10, and yet, v. 13, As for me, let them say what they will of me, my prayer is unto thee in an acceptable time. V. 19-24. Worldly-mindedness is as common and as fatal a symptom of hypocrisy as any other, for by no sin can Satan have a surer and faster hold of the soul, under the cloak of a visible and passable profession of religion, than by this; and therefore Christ having warned us against coveting the praise of men, proceeds next to warn us against coveting the wealth of the world; in this also we must take heed, lest we be as the hypocrites are, and do as they do: the fundamental error that they are guilty of is, that they choose the world for their re 19 Lay not up for yourselves treasures upon "earth, where moth and rust doth corrupt, and where thieves break through and steal: 20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: Is. 33. 6. Luke 12. 33, 34. 1 Tim. 6. 19. ward; we must therefore take heed of hypocrisy and worldlymindedness, in the choice we make of our treasure, our end, and our masters. I. In choosing the treasure we lay up. Something or other every man has which he makes his treasure, his portion which his heart is upon, to which he carries all he can get, and which he depends upon for futurity. It is that good, that chief good, which Solomon speaks of with such an emphasis, Ec. 2. 3. Something the soul will have, which it looks upon as the best thing, which it has a complacency and confidence in above other things. Now Christ designs not to deprive us of our treasure, but to direct us in the choice of it; and here wo have, 1. A good caution against making the things that are seen, that are temporal, our best things, and placing our happiness in them. Lay not up for yourselves treasures upon earth. Christ's disciples had left all to follow him, let them still keep in the same good mind. A treasure is an abundance of something that is in itself, at least in our opinion, precious and valuable, and likely to stand us in stead hereafter. Now we must not lay up our treasures on earth, that is, (1.) We must not count these things the best things, not the most valuable in themselves, nor the most serviceable to us: we must not call them glory, as Labans' sons did, but see and own that they have no glory in comparison with the glory that excelleth. (2.) We must not covet an abundance of these things, nor be still grasping at more and more of them, and adding to them, as men do to that which is their treasure, as never knowing when we have enough. (3.) We must not confide in them for futurity, to be our security and supply in time to come; we must not say to the gold, Thou art my hope. (4.) We must not content ourselves with them, as all we need or desire: we must be content with a little for our passage, but not with all for our portion. These things must not be made our consolation, (Luke 6. 24,) our good things, Luke 16. 25. Let us consider we are laying up, not for our posterity in this world, but for ourselves in the other world. We are put to our choice, and made in a manner our own carvers; that is ours which we lay up for ourselves. It concerns thee to choose wisely, for thou art choosing for thyself, and shalt have as thou choosest. If we know and consider ourselves what we are, what we are made for, how large our capacities are, and how long our continuance, and that our souls are ourselves, we shall see it a foolish thing to lay up our treasure on earth. Here is a good reason given why we should not look upon any thing on earth as our treasure, because it is liable to loss and decay: [1.] From corruption within. That which is treasure upon earth moth and rust doth corrupt. If the treasure be laid up in fine clothes, the moth frets them, and they are gone and spoiled insensibly, when we thought them most securely laid up. If it be in corn or other eatables, as his was who had his barns full, (Luke 12. 16, 17,) rust (so we read it) corrupts that: Boots-eating, eaten by men, for as goods are increased, they are increased that eat them, (Ec. 5. 11;) eaten by mice or other vermin; manna itself bred worms; or it grows mouldy and musty; is struck, or smutted, or blasted; fruits soon rot. Or, if we understand it of silver and gold, they tarnish and canker; they grow less with using, and grow worse with keeping; (Jam. 5. 2, 3,) the rust and the moth breed in the metal itself and in the garment itself. Note, Worldly riches have in themselves a principle of corruption and decay; they wither of themselves and make themselves wings. [2.] From violence without. Thieves break through and steal. Every hand of violence will be aiming at the house where the treasure is laid up; nor can any thing be laid up so safe, but we may be spoiled of it. Nunquam ego fortuna credidi, etiam si videretur pacem agere; omnia illa qua in me indulgentissime conferebat, pecuniam, honores, gloriam, eo loco posui, unde posset ea, sine metu meo, repetere--I never reposed confidence in fortune, even if she seemed propitious: whatever were the favours which her bounty bestowed, whether wealth, honours, or glory, I so disposed of them that it was in her power to recall them without occasioning me any alarm. Seneca Consol, ad Helv. It is folly to make that our treasure which we may so easily be robbed of. Good counsel, to make the joys and glories of the other world, those things not seen that are eternal, our best things, and to place our happiness in them. Lay up for yourselves treasures in heaven. Note, (1.) There are treasures in heaven, as sure as there are on this earth; and those in heaven are the only true treasures, the riches and glories and pleasures that are at God's right hand, which those that are sanctified truly arrive at, when they come to be sanctified perfectly. (2.) It is our wisdom to lay up our treasure in those treasures; to give all diligence to make sure our title to eternal life through Jesus Christ, and to depend upon that as our happiness, and look upon all things here below with a holy contempt, as not worthy to be compared with it. We must firmly believe there is such |