Reason 1. Because they dare not take God's name in vain, as all do that pray cursorily and never regard what cometh of it ; like foolish boys that knock at a door in wantonness, but have no business, and therefore will not stay till somebody cometh to open the door. It is a great sin to take God's name in vain in any act of worship, much more in prayer. Now all do so that go about this duty as a task, not as a means to do their souls good, or to obtain blessings from God ; when I hear merely that I may hear, or receive the Lord's supper, and rest in the act of receiving. Every ordinance must be gone about in faith and obedience, expecting the ends of the duty, as well as being employed in the acts of it. If you do it in good earnest, and with respect to God's institution, you must do so. All the ordinances come under a fourfold notion — as duties, as privileges, as means, as talents. As duties enjoined, and a part of our homage and obedience to God ; this will breed an awe upon our conscience, to keep us to a due and constant observance of them ; it is not a matter arbitrary, but our necessary duty. As privileges ; this keepeth us from weariness, that we may not consider them as a burdensome task. As means of our growth and improvement, that notion is necessary that we may not rest in the work wrought, but look after the grace dispensed thereby. As talents for which we must give an account, which will quicken us to more earnest diligence in the improvement. Some do not look upon them as duties, and so neglect them ; others not as privileges, and so do not prize them, are not joyful in the house of prayer ; others not as means, and so rest in the bare performance, without looking after the fruits to be had thereby ; others not as talents, and so are more indifferent whether they get good by them, yea or no : but when all these are regarded, we act best in any service or ordinance. Now, as this is true of ordinances in general, so especially of prayer, which is a sweet means of communion with God, not to be done as a task ; herein we make an immediate address to God and come to set him a-work, and to take proof of his power and goodness, to see what he will do for his people. We put it, I say, to the trial, as in that ex-
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traordinary case Elijah puts his contest with Baal's priests upon this issue, ' that God that should answer by fire, he should be God,' 1 Kings xviii. 24 ; so ordinarily we put in prayer to trial whether God hath any respect to his people, and that with God's own leave and en- couragement ; for he hath said that none shall seek his face in vain, Isa. xlv. 19. We put it to proof whether he will keep touch with his people, and be able and willing to perform what he hath promised. Therefore we use this duty in vain, and in a cursory way, if we be not earnest for an answer ; which the saints dare not do.
Reason 2. Not looking for an answer proceedeth from an ill cause.
1. Heedlessness, not considering what they do, and then their prayers are the sacrifice of fools, Eccles. v. 1, 2. Surely attention to holy duties, and that we should consider what we are about, it is the most serious and important part of our lives. Now men that do not consider why they pray are heedless and inattentive and rash.
2. Atheism, there is a touch of it in this sin : Heb. xi. 6, ' He that cometh unto God must believe that he is, and that he is a rewarder of them that diligently seek him.' God's being and his bounty, that there is a God, and that he will be good to them that seek him ; these they do not believe steadfastly, these primitive and supreme truths of God's being and bounty, essence, and providence, but only comply with the common custom and fashion ; for were they persuaded that there is a God, and that he is good to mankind, and will reward those that worship him sincerely, they would see what cometh of their duties and prayers to him.
3. Distrust, which is next akin to atheism : Job xxi. 15, ' What profit have we if we pray unto him ?' Mai. iii. 14, ' Ye have said, It is in vain to serve God ; what profit is it that we have kept his ordi- nances ? ' &c. Now when you look for nothing, we do in effect say so ; for you carry it as if nothing would come of your prayers and fasts. They that are persuaded that God heareth them, they will wait for the answer of their prayers : 1 John v. 14, 15, ' And this is the confidence that we have in him, that if we ask anything according to his will, he heareth us ; and if we know that he hears us, whatsover we ask, we know that we have the petitions that we desired of him.' But low and slight thoughts of God and his service beget this carelessness ; something they do, but never look after what they do.