AN INTRODUCTION TO THE EXPOSITION OF THE Lord's-Prayer. — APPLICATION.

Use 1. To reprove those who neglect closet-addresses to God; they wrong God, and themselves.

1. They wrong God: because this is a necessary part of the creature's homage; of that duty he expects from them, to be owned not only in public assemblies, but in private.

And they wrong themselves: because it brings in a great deal of comfort and peace to the soul; and many sweet and gracious experiences there are, which they deprive themselves of, and a blessing upon all other things.

But more particularly to show the evil of this sin.

1. It is a sin of omission; and these sins are very dangerous, as well as sins of commission. Natural conscience usually smites more for sins of commission, than for sins of omission. To wrong and beat a father seems a more heinous and unnatural act, than not to give him due reverence and attendance. We are sensible of sins of commission; but yet God will charge sins of omission as well as commission upon you, and so will conscience too when it is serious; when against the plain knowledge of God's will you can omit such a necessary part of God's worship; (James 4:17). To him that knows to do good, and does it not, to him it is sin: that is, it will be sin with a witness; conscience will own it so, when it is awakened by the word, or by providence, or great affliction, or cast upon your deathbed; how will your own hearts reproach you then, that have neglected God, and lost such precious hours as you should have redeemed for communion with him! Sins of omission argue as great a contempt of God's authority, as sins of commission; for the same law which forbids a sin, does also require a duty from us.

And sins of omission argue as much hatred of God, as sins of commission. If two should live in the same house, and never speak to one another, it would be taken for an argument of as great hatred as to fight one with another: so, when God is in us, and round about us, and we never take time to confer with him, it argues much hatred and neglect of him.

And sins of omission are an argument of our unregenerate nature, as much as sins of commission. A man who lives in a course of drunkenness, filthiness and adultery, you would judge him to be an unregenerate man, and that he has such a spot upon him as is not the spot of God's children: so, to live in a constant neglect of God, is an argument of unregeneration, as much as to live in a course of debauchery. The Apostle, when he would describe the Ephesians by their unconverted state, describes it thus; (Ephesians 2:12). That they lived without God in the world, when God is not owned and called upon; and unless the restraints of men, the law of common education, and custom of nations call for it, they live without God. So (Psalm 14:1). They are corrupt, they have done abominable works; there is none that does good, they are altogether become filthy; every unregenerate man is that atheist. There is some difference among unregenerate men; some are less in the excesses and gross outbreakings of their sins and folly: some sin more, some less; but they all are abominable on this account; because they do not seek after God. And the Apostle makes use of that argument to convince all men to be in a state of sin; (Romans 3:11). There is none that seeks after God. The heart may be as much hardened by omissions, (indeed, sometimes more) than by commissions. As an act of sin brings a brawniness and deadness upon the heart; so does the omission of a necessary duty. Not only the breaking of a string puts the instrument out of tune; but its being neglected, and not looked after. Certainly by experience we find none so tender, so holy, so humble, and heavenly, as they who are often with God: this makes the heart tender, which otherwise would grow hard, dead, and stupid.

2. It is not only an omission in general, but an omission of prayer, which is, first, a duty very natural to the saints. Prayer is a duty very natural and kindly to the new creature. As soon as Paul was converted, the first news we hear of him (Acts 9:11): Behold, he prays. As soon as we are new-born, there will be a crying out for relief in prayer. It is the character of the saints, This is the generation of them that seek you (Psalm 24:6), a people much in calling upon God. And the Prophet describes them by the work of prayer (Zephaniah 3:10): My supplicants. And (Zechariah 12:10): I will pour upon them the Spirit of Grace and Supplication. Where ever there is a Spirit of Grace, it presently runs out into prayer. Look as a preacher is so called from the frequency of his work; so a Christian is one that calls upon God: Every one that calls on the name of the Lord, shall be saved (Romans 10:13). In vain he is called a preacher, that never preaches; so, he is in vain called a Christian, that never prays. As things of an airy nature move upward; so the saints are carried up to God by a kind of naturality, when they are gracious. God has no tongue-tied or dumb children; they are all crying, Abba, Father. Then, it is an omission of a duty which is of great importance, as to our communion with God, which lies in two things, fruition, and familiarity; in the enjoyment of God, and in being familiar and often with him: fruition we have by faith, and familiarity is carried on by prayer. There are two duties which are never out of season, hearing, and prayer, both which are a holy dialogue between God and the soul, until we come to vision, the sight of him in Heaven. Our communion with God here is carried on by these two duties: We speak to God in prayer, God answers us in the Word; God speaks to us in the Word, and we return and echo back again to him in prayer: Therefore the new creature delights much in these two duties. Look as we should be swift to hear (James 1:19), until we come to seeing, we should take all occasions, and be often in hearing: So in prayer, we speak to God, and therefore should be redeeming time for this work. In the Word God comes down to us, and in prayer we get up to God; therefore if you would be familiar and often with God, you must be much in prayer. This is of great importance. You know the very notion of prayer, it is a visiting of God (Isaiah 26:16): O Lord, in trouble have they visited you; they poured out a prayer, when your chastening was upon them. Praying to God, and visiting of God, are equivalent expressions. Now it argues very little friendship to God, when we will not so much as come at him. Can there be any familiarity, where there is so much distance and strangeness, as never to give God a visit?

3. It is the omission of personal and secret prayer, which in some respects should be more prized than other prayer.

Partly, because here our converse with God is more express as to our own case. When we join with others, God may do it for their sakes; but here (Psalm 116:1): I love the Lord, because he has heard [my] voice, and [my] supplication. When we deal with him alone, we put the promises in suit, and may know more it is we that have been heard: We put God more to the trial; we see what he will do for us, and upon our asking and striving.

Partly, here we are more put to the trial, what love we will express to our Father in secret, when we have no outward reasons, no inducements from respects of men, to move us. In public duties, (which are liable and open to the observance of others) hypocrites may put forth themselves with great vigor, quickness, and warmth; whereas in private addresses to God, they are slight and careless. A Christian is best tried and exercised in private, in those secret intercourses between God and his own soul; there he finds most communion with God, and most enlargement of heart. A man cannot so well judge of his spirit, and discern the workings of it in public, because other men's concerns and necessities, mingled with ours, are taken in, and because he is more liable to the notice of others: But when he is with God alone, he has only reasons of conscience and duty to move him. When none but God is conscious, and our own hearts, then we shall see what we do for the approval of God, and acceptance with him.

And partly, in some respects this is to be more prized, because privacy and seclusion is necessary, and is a great advantage, that men's spirits may be settled and composed for the duty. Sinful distractions will crowd in upon us, when in company, and we are thinking of this and that. How often do we mingle sulphur with our incense? Carnal thoughts in our worship? How apt are we to do so in public duties? But in private, we are wholly at leisure to deal with God, in a child-like liberty. Now will you omit this duty, where you may be most free, without distraction, to let out the heart to God?

And partly, because a man will not be fit to pray in public, and in company, which does not often pray in secret; he will lose his savor and delight in this exercise, and soon grow dry, barren, sapless, and careless of God. Look as in the Prophet Ezekiel, you read there, that the Glory of the Lord removed from the Temple by degrees; it first removed from the Holy Place, then to the Altar of Burnt-Offerings, then to the threshold of the house, then to the city, then to the mount which was on the east side of the city; there the Glory of the Lord stood hovering a while, as loath to be gone, to see if the people would get it back again. This seems to be some emblem and representation of God's dealing with particular men: First, God is cast out of the closet, private intercourses between God and them are neglected; and then he is cast out of the family, and within a little while out of the congregation; public ordinances begin to be slighted, and to be looked upon as useless things; and then men are given up to all profaneness and looseness, and lose all: So that religion as it were dies by degrees, and a carnal Christian loses more and more of the presence of God. And therefore if we would be able to pray in company, we must often pray in secret.

4. Consider the mischief which follows neglect of private converse with God. Omissions make way for commissions. If a gardener withholds his hand, the ground is soon grown over with weeds. Restrain prayer, and neglect God, and noisome lusts will abound. Our hearts are filled with distempers, when once we cease to be frequent with God in private. It is said of Job (Job 15:4), "You restrain prayer before God." That passage is notable (Psalm 14:4): "They eat up my people as they eat bread, and call not upon the Lord." Omit secret prayer, and some great sin will follow; within a little while you will be given up to some evil course or other: either brutish lusts, oppression, or violence; to hate the people of God, to join in a confederacy with them which cry up a confederacy against God. The less we converse with God in private, the more is the awe of God lessened. But now a man which is often with God, dares not offend him so freely as others do. As they which are often with princes, and great persons, are better clothed, and more neat in their apparel and carriage: so they which are often conversing with God, grow more heavenly, holy, watchful, than others are; and when we are not with God, not only all this is lost, but a great many evils to be found. It is plainly seen by men's conversations, how little they converse with God.

But now to avoid the stroke of this reproof, what will men do? Either deny the guilt, or excuse themselves.

First; Some will deny the guilt: they do call upon God, and use private prayer, therefore think themselves to be free from this reproof. Indeed, but are you as often with God as you should be?

There are three sorts of persons:

1. Some there are that omit it totally, cannot speak of redeeming any time for this work. These are practical atheists, without God in the world (Ephesians 2:12). They are heathens and pagans, under a Christian name and profession. We should pray without ceasing (1 Thessalonians 5:17) — that is, take all praying occasions: therefore they which pray not at all, all the week long God hears not from them, surely come under the force of this reproof.

2. There are some which perform it seldom; O how many days and weeks pass over their heads, and God never hears from them! The Lord complains of it (Jeremiah 2:32): "They have forgotten me days without number." It was time out of mind since they were last with God.

3. The most do not perform it so often as they should. And therefore (that I may speak with evidence and conviction) I shall answer the case; what rules may be given, how often we should be with God, and when we are said to neglect God.

1. Every day something should be done in this kind. Cornelius prayed to God always, every day he had his times of familiarity with God (Acts 10:2). Daniel, though with the hazard of his life, would not omit praying three times a day (Daniel 6:10). And David speaks of morning, evening, and noon (Psalm 55:17). Though we cannot bind all men absolutely to these hours, because of the difference of conditions, employments, and occasions; yet thus much we may gather from hence, that surely they which are most holy, will be most frequent in this work.

2. Love will direct you. They which love one another, will not be strange one to another; a man cannot be long out of the company of him whom he loves. Christ loved Lazarus, and Mary, and Martha (John 11:5), and therefore his great resort was to Bethany, to Lazarus's house. Surely they which love God, will have frequent recourse to him. In the times of the Gospel, God trusts love; we are not bound to such particular rules, as under the law: why? For love is a liberal grace, and will put us upon frequent visits, and tell us when we should pray to God.

3. The Spirit of God will direct you. There are certain times when God has business with you alone; when he does (as it were) speak to you, as to the prophet in another case (Ezekiel 3:22): "Go forth into the plain, in the desert, and there I will talk with you": so, get you to your closets, I have some business to speak with you. "You said, 'Seek my face': my heart answered, 'Your face, Lord, will I seek'" (Psalm 27:8). God invites you to privacy and retirement; you are sent into your closet, to deal with God about the things you heard from the pulpit. This is the actual profit we get by a sermon, when we deal seriously with God about what we have heard. When God sends for us (as it were) by his Spirit, and invites us into his presence by these motions; it is spiritual clownishness to refuse to come to him.

4. Your own inward and outward necessities will put you in mind of it. God has not stated what hours we shall eat and drink; the seasons and quantity of it are left to our choice. God has left many wants upon us, to bring us into his presence: sometimes we want wisdom, and counsel in darkness (James 1:5): "If any lack wisdom, let him ask of God, which gives to all men liberally." It is an occasion to bring us to God; God is the best casuist to resolve our doubts, and guide us in our way. Sometimes we lack strength to withstand temptations; the throne of grace was set up for a time of need (Hebrews 4:16), when any case is to be resolved, and comfort to be obtained. We want comfort, quickening, counsel, and all to bring us to God. So for outward necessities too. Certainly, if a man does but observe the temper of his own heart, he cannot neglect God, but will find some occasion or other to bring him into his presence, some errand to bring him to the throne of grace. We are daily to beg pardon of sin, and daily to beg supplies. Now certainly, when you do not observe these things, you neglect God.

Secondly; Others, to avoid it, will excuse themselves: why, they would pray to God in private, but either they want time, or they want a convenient place, or want parts and abilities. But the truth is, they want a heart, and that's the cause of all; and indeed, when a man has no heart to the work, then something is out of the way.

1. Some plead they want time: Why, if you have time for other things, you should have a time for God. Shall we have a season for all things, and not for the most necessary work? Do you have time to eat, drink, sleep, follow your trading? (how do you live otherwise?) and no time to be saved, no time to be familiar with God, which is the greatest business of all? Get it from your sleep and food, rather than be without this necessary duty. Jesus Christ, who had no such necessity as we have, yet it is said, (Mark 1:35) He arose a great while before day, and went out, and departed into a solitary place, and there prayed. Therefore must God only be encroached upon? the lean cows devour the fat? Sarah thrust out instead of Hagar? and religion be crowded out of doors? Faelix illa domus, ubi Martha queritur de Maria: That's a happy house, where Martha complains of Mary. Martha, which was encumbered with much service, complained of Mary, that she was at the feet of Jesus Christ, hearkening to his gracious counsel; but in most houses Mary may complain of Martha; religion is neglected, and goes to the walls.

2. Some want a place. He that does not want a heart, will find a place. Christ went into a mountain to pray; and Peter, to the top of the house.

3. Many say they want parts, they cannot tell how to pray. Why has God given his Spirit? In one fashion or other, a man can open his case to God; he can go and breathe out his complaints, the Lord will hear breathings. Go, chatter out your requests to your Father: though you can but chatter like a crane, yet do it with fervency, and with a spirit of adoption. We have not only Christ given us for an advocate, but the Holy Spirit to help our infirmities. He has given us the Spirit of his Son, by which we may cry, Abba, Father. (Galatians 4:6) A child can acquaint a father with his wants.

USE 2. To exhort God's children to frequency in this duty, and to much watchfulness and seriousness in the performance of it. First; to frequency. For arguments again to press you.

1. It argues more familiarity to pray to God alone, than in company. He that goes to a prince alone, and upon all occasions has access to him in private, when company is gone, has nearer friendship, and a greater intimacy with him, than those which are only admitted to a speech with him in the company of others: So the oftener you are with God alone, the more familiar. He loves to treat with you apart; as friends are most free and open to one another, when they are alone.

2. Then you will have a more sensible answer of your own prayers; you will see what God has done upon your requests. (Daniel 9:21-22) Daniel was praying for the church, and an angel comes and tells him, It is for your prayers and supplications that I am come. Therefore surely a man would take some time to go and plead the promises with God. But further, by way of means:

1. Consider the omnipresence of God, which is the argument in the text: He is in secret, and sees in secret. If men were convinced of that, they would make conscience of secret prayer. Look as Jesus Christ says of himself, (John 16:32) You leave me alone, and yet I am not alone, for the Father is with me. So when you are alone, you are not alone; there is a Father in secret; though nobody to see and hear, yet God is there. We are apt to think all is lost, which men are not conscious to, and done in their [reconstructed: sight]. (Acts 10:4) Your prayers, and your alms, are come up for a memorial before God. God keeps a memorial of your private prayers; there is a register kept in heaven, and never a prayer lost.

2. Consider the excellency of communion with God. (Jeremiah 2:32) Can a maid forget her ornaments, and a bride her attire? Women are very curious and careful of their ornaments, and will not forget their dressing attire, especially a bride upon the wedding day, she that is to be set forth in most costly array, she makes it her business to put on jewels, to be seen in all her glory. God is as necessary to us, as ornaments to a bride. We should be as mindful of communion with God, as a bride of her dressing ornaments. (Yet they have forgotten me days without number.) Whatever is forgotten, God must not be forgotten.

3. Make God a good allowance; resolve to be much in the practice of it. It is best to have set times for our religious worship. For persons, which are sui juris, at their own dispose, it is lawful, and very convenient to dedicate a certain part and portion of our time to the Lord of time. Lazy idle servants must be tasked, and required to bring in their tale of brick: So it is good to task the heart; to make God a fair, and reasonable, and convenient allotment of some part of our time. David had his fixed hours: Three times a day will I call upon you. And Daniel had his set times; he prayed three times a day. Though we cannot charge you to observe these hours, yet you should make a prudent choice yourselves, and consecrate such a part of time, as will suit with your occasions, your course of life, according to your abilities and opportunities. It is an expression of love to God, to give him somewhat that is your own; and it will be of exceeding profit to you, and make your communion with him more seasonable and orderly. This will make you careful and watchful how you spend your other hours, that you may not be unfit when times of prayer come. (1 Peter 3:7) Husbands, dwell with your wives according to knowledge, that your prayers be not hindered. But do not propose a task too great for your strength, and perplex yourselves with such an unreasonable allowance, as will not suit with your occasions. Men create a trouble to themselves, and bind themselves with chains of their own making, when they propose more duty than they can well discharge.