Thomas Manton · 7 of 60

Introduction. · Part 3

The Second Part of the Use.

Do it seriously, with caution, and warily. Here Christ gives direction: ‘When thou prayest, enter into thy closet, and shut thy door, and then think of thy Father which is in secret.’ We need a great deal of caution; for:—

1. When you shut the door upon all others, you cannot shut the devil out of your closets; he will crowd in. When you have bolted the door upon you, and shut other company out, you do not lock out Satan; he is always at hand, ready to disturb us in holy duties; wherever the children of God are, he seeks to come at them. When the sons of God met together, Satan was in the midst of them: Job i. He meets in congregations, he gets into the closet. When Joshua the high priest was ministering before the Lord, Satan stood at his right hand, ready to resist him: Zech. iii. 1.

2. There needs caution; because in private duties there may be many failings and evils, which we are apt to be tainted with in our private addresses to God.

[1.] There may be danger of ostentation; therefore Christ gives direction here, that it should be managed with the greatest secrecy, both as for place, time, and voice. Let none but God be conscious to our drawing aside that we may be alone. Withdraw yourselves out of the sight and hearing of others, lest pride and ostentation creep upon you. The devil will seek to blast this serious acknowledgment to God, one way or other.

[2.] There may be customariness, for fashion sake. It is said of Christ, that ‘he went into the synagogue on the Sabbath-day, as his custom was.’ We may use accustomed duties; but we must not do them customarily, and for fashion sake, no more than Christ himself did; for though this was his custom, yet he was not customary in these his synagogue attendances. We are very apt to do so, because we have used it for these many years. Men go on in a tract of duty, and regard not the ends of worship—Zech. vii. 3—they come with a fond scruple and case of conscience to the prophet: they had an old custom among them to fast for the destruction of the temple; now when the temple was built again, ‘Should I weep in the fifth month, separating myself, as I have done these so many years?’

[3.] Much slightness and perfunctoriness of heart you may be guilty of. Such is the wickedness of men, that they think God will be put off with anything; and though they would set off themselves with applause in the hearing of others, yet how slight are they apt to be when they deal with God alone! Consider, you must sanctify the name of God in private, as well as in public; you must speak to God with reverence and fear, and not in an overly fashion. Take heed of this slightness; it is a great wrong to the majesty of God. When they offered a sickly offering, saith God, ‘I am a great King, and my name is dreadful among the heathen:’ you do not consider my majesty.

[4.] There may be this evil: resting in the work, in the tale and number of your prayers: Luke xviii. 12, ‘I fast twice in the week.’ Man is very apt to rest and dote upon his own worth, and to build all his acceptance with God upon it; to come to God, and challenge him for a debt, as the Pharisee did. It is very natural to rest in those duties, and make them an excuse for other things.

[5.] There may be pride, even in the exercise of our gifts. There is a delight in duties, which seems spiritual many times when it is not; as when a man delighteth in the exercise of his own gifts, rather than in communion with God; when there is a secret tickling of heart with a conceit of our own worth; as when, in the carriage of a duty, we come off roundly, and parts have their free course and career. This complacency and pride, it may be not only in public, where we have advantage to discover ourselves with applause, but in private, between God and our souls. When a man is conceited of his gifts, they may end in the private exercise of them, to the wrong of God. When invention is quick and free, he may have such a delight as may make him rest in the work, as it is a fruit of parts, rather than as a means of communion with God. Therefore there needs a great deal of caution when we are alone with our heavenly Father.

But when ye pray, use not vain repetitions, as the heathen do; for they think they shall be heard /or their much speaking. Be not ye, therefore, like unto them; for your Father knoweth what things ye have need of, before ye ask him. MAT. VI. 7, 8.

OUR Lord having spoken of the ostentation of the Pharisees, and their vainglory, he cometh here to dissuade from another abuse, and that is babbling and lip-labour. They prayed to be seen of men; but the heathens were guilty of another abuse. Here take notice:—

1. Of the sin taxed.

2. The reasons which our Lord produceth against it.

First, the sin taxed is set forth by a double notion. Here is βαττολογια and πολυλογια: the first we translate, ‘vain repetitions;’ and the last, ‘much speaking.’ Both may well go together; for when men affect to say much, they will use vain repetitions, go over the same things again and again, which is as displeasing to God as it is irksome to prudent and wise men.

But let us see a little what these words signify. The first word is βαττολογια, which we translate ‘vain repetitions.’ Battus was a foolish poet, that made long hymns, consisting of many lines, but such as were often repeated, both for matter and words; and Ovid brings in a foolish fellow, that would be often repeating the same words, and doubling them over:—

‘Montibus, inquit, erant, et eraut sub montibus illis.’

And again:

And from thence this word is taken, which is here used by the evangelist: βαττολογια, or idle babbling over the same thing. And the scripture representeth this vain going over of the same things: Eccles. x. 14, ‘A fool also is full of words; a man cannot tell what shall be; and what shall be after him, who can tell?’ The most judicious interpreters do conceive there is a μιμησις, an imitation of the fool’s speaking. Groundless, fruitless repetitions are here reproved, or the tumbling out of many insignificant words, and the same over and over again; this is vain repetition. But the other word which Christ useth to tax the same abuse is πολυλογια, ‘much speaking.’ It signifieth affectation of length in prayer, or using many words, not out of fervency of mind, but merely to prolong the duty, as if the length of it made it more powerful or acceptable with God, or a more comely piece of worship. This is what our Lord here reproves; vain repetitions and much speaking.

Secondly, here are the reasons produced against it; they are two:—

1. That it is a heathenish custom, and that grounded upon a false supposition. The heathens were detestable to the Jews, and therefore their customs should not be taken up, especially when grounded upon an error, or a misapprehension of the nature of God. Now the heathens think they shall be heard for their much speaking, for their mere praying and composing hymns to their gods, with thundering names repeated over and over again.

2. It is inconsistent with the true nature of God: ver. 8, ‘Be not therefore like unto them; for your Father knoweth what things you have need of, before you ask him.’ Here we learn three things:—(1.) Christianity and true religion takes up God under the notion of a father, that hath a care of his children. This will decide many questions about prayer, and what words we should use to God in the duty: go to God as children to their father. (2.) He is represented as an omniscient God—one that knows all things, our wants and necessities. (3.) As an indulgent father, who hath a propense and ready mind to help us, even before we ask.

From the words thus opened, that which we may observe is this, viz.:—

Doct. That certainly it is a sin needlessly to affect length of speech, or vain repetitious in prayer.

Our Lord dissuadeth us from it here, and his authority should sway with us. He knew the nature of prayer better than we do; for he appointed it, and he was often in the practice and observance of it. So we are directed to the contrary: Eccles. v. 2, ‘Be not rash with thy mouth, and let not thine heart be hasty to utter anything before God: for God is in heaven, and thou upon earth; therefore let thy words be few.’ Remember, you have to do with a great God, and do not babble things over impertinently in his ears. It is a truth evident by the light of nature: Paucis verbis rem divinam facito (Platinus). If you be to worship God, a needless prolixity doth not become addresses to him.

But because this text may be abused, I shall endeavour to clear it a little further. There are two extremes: the slight and careless spirit, and babbling.

1. There is the slight and careless spirit, who doth the work of an age in a breath, and is all for starts and sudden pangs, which pass away like a flash of lightning in a dark room; whose good thoughts are gone as soon as they rush into the heart. A poor, barren, and slight spirit, which is not under the influence and power of that celestial love which keeps the soul in converse with God, cannot endure to be any while with God. Alas! we need stroke upon stroke to fasten anything upon the heart. We are like green wood, that will not presently take fire, until it lie long there, and be thoroughly and well warmed; so until we have gone far in the duty, we can hardly get any warmth of heart. They which are short in prayer had need of much habitual preparation of heart.

2. The babbler is another extreme, who thinks the commendation of a duty is to be long in it, and affects to say much rather than well; whereas serious and short speech makes the best prayer: Prov. x. 19, ‘In the multitude of words there wanteth not sin;’ either to God or men, it is true; but especially when affected. So they do but beat the air, rather than pray to God.

These, then, are the two extremes: shortness, out of barrenness or slightness; or length, out of affectation; and we must carefully avoid these. Christ would not justify that shortness which comes from slightness and barrenness of heart, nor, on the other side, indulge the affectation of length in prayer.

Therefore let us a little see:—

I. What is the sin.

II. Give you the force of our Lord’s reasons here urged, or how conclusive our Saviour’s arguments are against this practice.

I. What is the sin? That is necessary to be known; for all repetitions are not vain, nor is all length in prayer to be accounted babbling.

First, for repetitions:

1. When they express fervency and zeal, they may be used. And so we read, Christ prayed over the same prayer thrice: Mat. xxvi. 44, ‘O my Father, if it be possible, let this cup pass from me.’ And another evangelist showeth that he did this out of special fervency of spirit: Luke xxii. 44, ‘Being in an agony, he prayed more earnestly.’ And so we read of the prophet Daniel, chap. ix. 17-19, ‘O our God, hear the prayer of thy servant; O my God, incline thine ear, and hear; O Lord, hear; Lord, forgive; O Lord, hearken and do; defer not for thine own. sake, O my God.’ All this was out of vehemency; he goes over and over again the same request. When we use many words of the same kind and signification, and it be out of vehemency and fervency of spirit, it is not forbidden.

2. This repetition is not to be disproved when there is a special emphasis and spiritual elegancy in it, as Ps. cxxxvi., you have it twenty-six times repeated, ‘for his mercy endureth for ever;’ because there was a special reason in it, his purpose there being to show the unweariedness and the unexhausted riches of God’s free grace, that, notwithstanding all the former experiences they had had, God is where he was at first. We waste by giving, our drop is soon spent; but God is not wasted by bestowing, but hath the same mercy to do good to his creatures as before. Though he had done all those wonders for them, yet his mercy was as ready to do good to them still. All along God saved and blessed his people, ‘for his mercy endureth for ever.’ But as there are repetitions which have their use, so there are useless tautologies and vain repetitions. And such they are when they neither come from the heart nor go to the heart; when they come not from the abundance of the heart, but rather the emptiness of the heart; because we know not how to enlarge ourselves to God, therefore fall upon idle and useless repetitions of the same words and requests. As a man that hath small skill in music doth only play over the same note, so when men have not a full spiritual abundance, they waste themselves in prayer in these idle repetitions. And then they go not to the heart, they do not conduce to warm the affections. A vain, clamorous ingeminating the same thing, without faith and without wisdom, merely to fill up the tale of words, or to wear out a little time in a religious exercise, that is it which is here condemned under the notion of vain repetitions.

Secondly, For the other word, πολυλογία, or ‘much speaking.’ Every long prayer is not forbidden; for our Lord Jesus himself ‘continued all night in prayer:’ Luke vi. 12. And in extraordinary duties of fasting, length seems to be very necessary: Esther iv. 16, ‘They fasted and prayed together for three days and nights, without eating any bread.’ And Solomon prayed long at the dedication of the temple.

But that which is forbidden is, when men speak words without need and without affection; a needless lengthening out of prayer, and that upon a conceit that it is more acceptable to God.

1. In the general, prayer should be short, as all examples of scripture teach us. And the Lord’s Prayer, you see how concise and short it is, for presently upon this our Lord teacheth his disciples to pray; for prayer is a spending rather than a feeding duty. Those which affect long speaking many times run into this: they make it a feeding duty, for they mingle exhortations with prayer, which is a great abuse. A man can bear up under the hearing of the word for an hour or two better than half an hour in prayer, with that necessary vigour of spirit which God hath required. Therefore the general rule is, let your words be concise, but full of affection. Look, as in vast and great bodies, the spirits are more diffused and scattered, and therefore they are more inactive than those which are of a smaller compass; so, in a long prayer, there may be more of words, but less of life.

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. 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 discovereth 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 conveniency 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 unreasonable 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.

II. 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 propositions 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 hemisphærii, 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. Though heathens were sensible of the being of a God and the necessity of worship, yet they were blind and dark in worship; for Christ saith, ‘Be not as the heathen; for they think they 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, Rom. i. 21, ‘They glorified him not as God; but became vain,’ ἐν τοις διαλογισμοῖς, ‘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 compriseth 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. l. 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 corruptible man, this hath been the ground of all the miscarriage in the world.

But more particularly: their error in this matter was charging weakness and harshness upon God, or not worshipping him according to his spiritual nature.

[1.] Charging weakness upon God, as if many words did help him to understand their meaning, or to remember their petitions the better. Hence that practice of Baal’s priests, 1 Kings xviii. 26, ‘They called on the name of Baal from morning till night, O Baal, hear us.’ They were repeating and crying again and again, ‘O Baal,’ as if their clamour would awaken their god. Whence Elijah’s sarcasm, ‘He sleepeth, and must be awaked.’ As those that for two hours together cried out, ‘Great is Diana of the Ephesians! Great is Diana of the Ephesians!’ Acts xix. 34.

[2.] Their ascribing harshness to God, as if he were hard to be en treated, and delighted in the pain of his creatures, and would be more affected with them, because they wearied themselves with the irksomeness of a long prayer. Penal satisfactions are very natural. Superstition is a tyranny; it vexeth the soul with unreasonable duty, affects outward length to the weariness of the flesh. The general conceit is, that man thinks God must be served with some self-denial, and the flesh must be displeased; but it shall be displeased but in a little, and in an outward way, as Baal’s priests gashed themselves; as if God were pleased with our burdensome and long exercises.

[3.] There was error in it. They did not conceive aright of the spiritual nature of God; as if he were pleased with the mere task, a long hymn, and an idle repetition of words, without sense and affection. Whereas the Lord doth not measure prayers by prolixity, but by the vehemency; not by the labour of the external work, but by the inward affection manifested therein. And words are only accepted with him as they serve to quicken, continue, or increase our affection.

Secondly, Our Saviour’s next reason is drawn from verse 8: ‘Be not ye like unto them; for your Father knoweth what things ye have need of before you ask him.’ It is inconsistent with the true notion of God. Here are three propositions, all which are of force to draw us off from babbling, or affectation of many words in prayer. As:—

1. That God is a Father, and that both by creation and covenant. By creation, to all mankind; so he will be ready to sustain that which he hath made. He that hath given life will give food; he that hath given a body will give raiment. Things expect supply thence from whence they received their being. But much more by covenant; so he is our Father in Christ: ‘Doubtless thou art our Father, though Abraham be ignorant of us,’ Isa. lxiii. 16. Well, but what is this to the present purpose, that God is a Father? This is a check to babbling; therefore we should go to him in an unaffected manner, with a child-like spirit and dependence, with words reverent, serious, and plain. Children do not use to make starched speeches to their fathers when they want bread, but only express their natural cry, and go to them for such things as they stand in need of. There they speak, and are accepted; and a word from a child moves the father more than an orator can move all his hearers. Even such a naked address should we make to God in a plain mariner; for when we come to pray, Christ would have us take up God in the notion of a father, and to behave ourselves in a natural way to him; for affected eloquence or loquacity in prayer is one of the main things Christ here disproves. Prayer ought to be simple and plain; therefore the great business of ‘the Spirit of adoption’ is to make us cry, ‘Abba, Father:’ Rom. viii. 15.

2. He is such a Father as is not ignorant of our wants. The care of his providence is over all the creatures he hath made. God hath an inspection over them, to provide necessaries for them; much more over his people. His eyes run to and fro, to find them out in all the places of their dispersion; and he doth exercise his power for their relief: 2 Chron. xvi. 9. Now this thought should be rooted in our hearts when we come to pray to God: I go to a Father, which hath found me out in the throng of his creatures, and knows what is good for me. This is a great ground why we should not use battology, because God knows what my needs are. Words are not required for God’s sake, but for ours; not to inform God, but that we may perform our duty the better. Well, then, so far as they are useful, so far they should be used; to bound our thoughts, to warm our affections, to strengthen our faith. (1.) To bound our thoughts; for an interruption in speech is sooner discerned that an interruption in meditation. (2.) And to warm our affections. Words at first are vent to affection, but afterwards they continue to increase the affection; as a hearth is first warmed by the fire, and then it serves to keep in the fire. (3.) And they conduce to strengthen our faith, while we plead promises in God’s hearing. We wrestle with God, that we may catch a heat ourselves. And therefore words should be only used as they conduce to the strengthening our faith, or continuing our affection to God; longer than they serve that end in prayer, they are babbling and vain repetitions, and much speaking, which Christ here forbids. Consider, there is not a change in God, but a change in us, wrought by prayer. It is neither to give information to God, that he may know our meaning, nor to move him and persuade him to be willing by our much speaking, but only to raise up our own faith and hope towards God.

3. He is such a Father as is not unwilling to relieve us. Your heavenly Father is very ready to give you such things as you stand in need of, as Christ expresseth it, Mat. vii. 11, ‘If ye, being evil, know how to give good things unto your children, how much more shall your heavenly Father give good things to them that ask him?’ And, Luke xi. 13, it is, ‘How much more shall your heavenly Father give his Holy Spirit?’ When you come to beg for grace, consider what earthly parents would do for a child. Their affections are limited, they are in part corrupt; and poor straitened creatures have not such bowels of compassion as God; and yet, when a child comes to them with a genuine cry, with a sense of his want and confidence of his father, he cannot harden his bowels against his child. This also checks much speaking; for we do not pray to stir up mercy in him, as if he needed much entreaty, and were severe, and delighted to put the creature to penance. No, he is ready before we ask; he knows our wants and needs, and is ready to supply us with those things we stand in need of, only will have this comely order observed. Some times he prevents our prayers before we ask: ‘Before they call, I will answer; and I am found of them that sought me not.’ Before we can have a heart to come, the Lord prevents us with his blessing. And sometimes he gives us what we ask. This is the condescension of God, that when you call he will answer; and when you cry, he doth in his providence say, ‘What will you have, poor creatures?’ And he gives more than we ask; as Solomon asked wisdom, and God gave him more than he asked—wisdom, riches, and honour.

Object. But here is an objection. These notions seem not only to exclude long prayer and much speaking, but all prayer. If God know our wants, and is so ready to give, whether we ask or no, what need we open them to him in prayer at all?

I answer, it is God’s prescribed course, and that should be enough to gracious hearts that will be obedient to their Father. Whatever he intends, though he knows our wants and resolves to answer them, yet it is a piece of religious manners to ask what he is about to give: Jer. xxix. 11, ‘I know my thoughts towards you, thoughts of peace, yet will I be inquired of you for these things.’ God knows his own thoughts, hath stated his decrees, and will not alter the beautiful course of his providence for our sakes, yet he will be sought unto. So Ezek. xxxvi.: God purposed to bless them, and therefore promiseth, ‘I will do thus and thus for you’; yet, verse 37, ‘I will yet for this be inquired of by the house of Israel, to do it for them.’ I will do it, but you shall milk out the blessing by prayer. This course is also necessary, and that both for his honour, and our profit and comfort.