Of Ejaculatory Prayer, Chapter 6
CHAP. VI. Cautions for preventing of Miſtakes, and Miſcarriages in, and about the Practice of Ejaculatory Prayer. It muſt not hinder Set-prayer. Arguments to convince of the Neceſſity of Set-prayer. It muſt not be Formal. It muſt not be Hypocrytical. It muſt not be Prophane. It muſt not be Paſſionate. It muſt not be reſted in, nor truſted to.
I Have now done with the Exhortation to Ejaculatory Prayer both for Your ſelves, and for Others. That which remains, is only to give you ſome Cautions for preventing of Miſtakes and Miſcarriages in the performance of the Duty; and then to give you ſome Directions for the right Performance of it.
Firſt, then for preventing of miſtakes and Miſcarriages in, and about the performance of this Duty of Ejaculatory Prayer, theſe Cautions following are to be given.
Caut. 1. It muſt not hinder Set-prayer, either for your Selves, or Others. The Text ſaith, Praying always with all Prayer, and therefore with Set-prayer, as well as Ejaculatory Prayer. Set-prayer is a Duty as well as Ejaculatory Prayer, (nay in ſome reſpects much more) and and one Duty muſt not juſtle out another. The performance of one Duty is no excuſe for the none-performance of another. This is Partiality, which is either in the Negative part of the Law, when a man caſts off ſome ſins, and continues the practice of others ſtill: or in the Affirmative part, when he practiceth ſome Duties, and neglecteth others. Therefore he is a Deceiver, that upon pretence of Praying with Ejaculatory Prayer, omits Set-prayer. This is a deceiving of God. But curſed be the Deceiver (ſaith the Prophet) Which hath in his Flock a Male, and voweth and ſacrificeth to the Lord a Corrupt thing, Mal. 1. 14. So may I ſay, curſed be the Deceiver, that having opportunity for Set-prayer, puts God off with Ejaculatory Prayer. This is a defrauding of God, a cheating him of his due. And if this be ſo provoking when it is done to man, how much more when it is done to God! If God will not ſuffer man to be defrauded, much leſs will he ſuffer himſelf to be ſo dealt with. For this cauſe therefore the Judgments of God come upon men, becauſe they neglect Set-prayer. I will go, and return to my place (ſaith God) till they acknowledge their offence, and ſeek my face: in their affliction they will ſeek me early, Hoſ. 5. 15. And ſo the Prophet obſerves they did, Iſa. 26. 16. When thy chaſtening was upon them they poured out a Prayer: but not till then, and therefore the chaſtening of God was upon them, that ſo thy might by that means be brought to pour out a Prayer. Now that was more (as hath been ſaid) than Ejaculatory Prayer. Set-prayer therefore is neceſſary. Ordinarily by Prayer in moſt of thoſe Precepts and Examples that are given of Prayer in Scripture, is meant Set-prayer.
That you may be convinced of the Neceſſity of Set-prayer.
1. Conſider the practice of Chriſt. He was much given to Set-prayer as well as to Ejaculatory Prayer. He withdrew himſelf into the Wilderneſs and Prayed, which he needed not to have done, if it had been for Ejaculatory Prayer only. Luke 5. 16. He went out into a Mountain. Luke 6. 12. In the morning. Mark 1. 35. And in the morning riſing up a great while before day, he went out into a ſolitary place, and there prayed. In the Evening, Mat. 14. 23. And when he had ſent the multitude away, he went into a mountain to pray, and when the Evening was come, he was there alone. And this was his cuſtome, Luke 22. 39.
2. Conſider the practice of the Saints. We read in Scripture of Holy Men that have ſet themſelves to ſeek God, and have ſpent much time in the Duty. As David three times, ſeven times a day. Daniel three times a day; and it was his uſual cuſtome, which he continued in the moſt dangerous times. Hannah poured out her ſoul. Peter went up to the houſe top.
3. That people may be at Set-prayer, God hath appointed, yea expreſsly commanded them, to go alone, and to enter into their Cloſets, and ſhut the door, which needs not to be done for Ejaculatory Prayer, Mat. 6. 6.
4. Sometimes to go together. As they did, Acts 2. 42. Acts 4. 24.
5. That they might have Set-prayers in time of the Old Teſtament, he built them an houſe chiefly for that end; which therefore had its denomination from thence, It was called the houſe of Prayer, Iſa. 56. 7.
6. Therefore God will have Set-prayer, that he may be worſhiped with Solemnity.
Laſtly, We have many things to Pray for, which cannot be expreſſed (as is neceſſary they ſhould be) in Ejaculatory Prayer.
For theſe reaſons Ejaculatory Prayer muſt not juſtle out Set-prayer. He that prays only, or moſtly with Ejaculatory Prayer, and not with Set-prayer, offers to God only the tyth of Mint and Cummin, and neglects the weightier matters of the Law. This we ought to do, but not to neglect the other. (vid. Preſton's Daily Exerciſe.) Suppoſe thou haſt buſineſs, yet there muſt be a time for Set-prayer. You will have an eating time, and a drinking time notwithſtanding buſineſs; and ſo you ſhould have a Praying time. People do not look upon Prayer as neceſſary, or elſe they would never neglect it for other matter as they do. And there is much of Atheiſm and Infidelity in it, that is the cauſe of it, as hath been ſaid. And therefore, though I ſhew it you by way of information from this Doctrine of Ejaculatory Prayer, that you may learn this, Not to expect to be heard, meerly for your long Prayers, becauſe then you could not be heard for your Ejaculatory Prayers: yet it is not ſo to be underſtood, as if long Prayers were ſimply to be condemned. (vid. Hilderſham ubi ſupra.) Our own, and others Neceſſities, eſpecially the Churches Neceſſities, do often make it neceſſary, that there be many and long Prayers. And therefore know, that you may make long Prayers, ſo that you do not affect to be long, thereby to ſhew your ability in Prayer, and get applauſe, which is Phariſaical; nor think to be heard meerly for your much ſpeaking, uſing vain Repititions for that end; which is Paganiſh: but having reſpect to the Magiſty of God; do not multiply expreſſions careleſsly, but endeavour that there be as much matter and affection, as words, and then there is no evil in the length of your Prayer, and you ſhall not offend thereby.
This then is the firſt Caution, It muſt not juſtle out Set-prayer. Though Ejaculatory Prayer be neceſſary, yet it is not enough; it is not only neceſſary, there muſt be Set-prayer too.
Caut. 2. It muſt not be Formal, that is, having only a vain ſhew, and appearance, or reſemblance and likeneſs of Ejaculatory Prayer, without any reality, as being only a cuſtomary thing, from Education, Example, or the like.
Now then it is ſo,
1. When it is without any attention of the mind unto it. As when perſons being uſed, or accuſtomed to ſuch expreſſions, as are materially expreſſions of Ejaculatory Prayer, do make uſe of them upon any occaſion, but that ſo as they do not conſider, or attend to what they ſay. Thus many upon trivial occaſions, or otherwiſe, will cry out, O Lord, and O God, and God bleſs us, God have mercy, Chriſt help us, God forbid, God ſhield, &c. not minding what they ſay, ſo as to have any thoughts of God in ſuch Prayer, or really intending to pray unto him. Thus God is neer in their mouth, but far from their reins, as the Prophet complains, Jer. 12. 2. It muſt not be ſo therefore; when you dart up any prayer unto God, you muſt not dart up words only. When you take your leave of others, you ſay, God-bu'y. The expreſſion is good, yet it may be you do not mind what you ſay many times when you ſay ſo, and then it's but a meer formality, or (as we ſay) a Complement, a Ceremony, and no more.
2. Then it's Formal, when it is without any concurrance of affection with it, any out-going of deſires either after the thing, or unto God for the thing prayed for. Thus many pray, not caring whether they have the thing or no that they pray for, not looking after it when they have prayed. Or if they deſire the thing, tho' they expreſs a deſire, yet it is not to God. They ſhoot at random, not aiming at the mark. Now it muſt not be ſo, for there muſt be a darting up of deſire unto God, or elſe it is not Prayer. Without this, though you dart up never ſo many Prayers, you do not pray in any of them, as 'tis ſaid of Elias, That he pray'd in prayer, Jam. 5. 17.
3. Then it is Formal, when it is without power in it. Then a thing is ſaid to be in form when it is not in power (2 Tim. 3. 5.) when it is not effectual, ſo as to have any powerful influence upon a man, ſo as to ſtir him up to effectual endeavours, either for the avoiding of the evil prayed againſt, or the obtaining of the good prayed for. You muſt take heed of praying with Ejaculatory Prayer in this manner. You muſt not dart up prayers, as men when they ſhoot at random, not conſidering why, nor wherefore, nor how, and in what manner you do it. But it muſt be ſo as God may be ſanctified in it. Otherwiſe it is but a taking his Name in vain, and God will not hold thoſe guiltleſs that do ſo. Therefore when you dart up any prayer to God, conſider what you do. Labour to be ſerious and real in it. Look that there be deſires, and that your prayer be ſuch in reſpect of deſires, as may put you upon effectual endeavours; elſe your darts will fly ſhort, they will not reach up to heaven. God cannot endure ſuch praying, and therefore let not any one think to obtain any thing by it. If your Prayers have no power with your ſelves, they will have no power with God. They will not be like Jacobs Prayers, that had ſuch power as to prevail, Hoſ. 12. 4.
Caut. 3. It muſt not be Hypocritical. As there is abundance of Hypocriſie many times in Set-prayer. So likewiſe there is in Ejaculatory Prayer.
Then it is Hypocritical,
1. When it is done purpoſely, and in tentionally to be ſeen of men; and ſo to be thought to be more holy, and devout for it. Thus men may be frequently lifting up their eyes and hands (a ſign of mental Ejaculatory Prayer) that it may be taken notice of, that they pray, and are men that are mindful of God. Thus the Phariſees did love to appear to men to faſt; and ſo all Hypocrites, they love to appear to men to perform thoſe Duties that they perform.
2. When it is to cover and hide ſome wickedneſs. As ſome for a pretence make long prayers, Mat. 23. 14. So others for a pretence make ſhort prayers, viz. Ejaculatory Prayers. Many, if they be ſuſpected, and queſtioned for a crime; that they may be credited, will preſently, betake themſelves to Ejaculatory Prayer wherein they make their appeals unto God, and pray that God would judge them, and diſcover it, if they ſpeak otherwiſe than the truth, and ſo lift up their eyes and hands, thinking that then men will not ſuſpect them any longer. But this is Hypocriſie, and a perverting of the Duty.
3. When it is with Diſſimulation. As when you pray for others to their faces, whom you do not wiſh well to in your hearts, but the contrary. This is Flattery, and made the note of wicked perſons in the Scripture. The wicked flattereth with his lips. Thus many will ſhoot up Prayers for others before their faces, Oh the Lord bleſs you, God keep you, God grant you a good day, a good year, &c. and ſhoot out poiſoned arrows againſt them, even bitter words, and it may be curſes behind their backs.
4. When it is only in time of Diſtreſs. As Jer. 2. 27.—but in time of their trouble, they will ſay, Ariſe and ſave us. Thus many that ſeldome or never pray unto God, either with Set-prayer, or Ejaculatory Prayer in time of their health; if trouble be upon them, or they be in any great danger, will be much in Ejaculatory Prayer, O Lord, help me, O Lord forgive me, Oh if thou wilt but ſpare me this once; I will become a new man, will never ſin as I have done, &c. Now though poſſibly ſometimes there may be ſincerity in this, as proceeding from true Repentance, yet uſually it is nothing▪ but Hypocriſie. For will the Hypocrite pray always? No; as, not with Set-prayer; ſo not with Ejaculatory Prayer neither, and therefore he is an Hypocrite. Labour therefore to be ſincere in your Ejaculatory Prayers both for your ſelves, and others. As Formality will m…ke … … ſo Hypocriſie will make it fly away. This then is the third Particular, It muſt not be Hypocritical.
Caut. 4. It muſt not be Prophane. As it is,
1. When it is done in a Prophane manner, As ſportingly, or as it were in jeaſt. As when perſons are at their ſports and games, and they cry out, O God, or God be thanked, or God ſend me good luck, &c. or every one for himſelf, and God for us all.
2. When it is done in a way of ſin. As when men are acting in ſome unlawful buſineſs, and yet will pray to God to ſpeed them. As now, when any are going to ſteal, and yet will pray, God ſend us good fortune, &c.
3. When men expreſs ſome wicked reſolution they have taken up, and will with the ſame breath pray, God forgive me. As, I cannot but do ſuch a one a miſchief, God forgive me. This is a Prophaning of Ejaculatory Prayer, and a polluting of the name of God. This is to make God a Patron of wickedneſs, and a party to it. It is alſo a mocking of God; for what is it elſe, for a man to do wickedly againſt his Conſcience, and yet to pray that God would forgive him? If thou meaneſt to go on in ſin, how canſt thou expect that God ſhould forgive thee? this is in effect to pray that God ſhould give thee a Diſpenſation, a Licence, as he ſaid, God be merciful to me when I bow my ſelf in the houſe of Rimon. This is a praying for forgiveneſs not only without it, but contrary to the condition upon which it is promiſed; for that is Faith and Repentance. Take heed therefore that your Ejaculatory Prayer be not Prophane.
Caut. 5. It muſt not be paſſionate, darted up in wrath. When you pray (ſaith the Apoſtle) lift up your hands without wrath and doubting, 1▪ Tim. 2. 8. But uſually it is otherwiſe.
1. Many when they are angry with any that will not yield to them, will ſay, Well, if you be upon thoſe terms, then God-bu'y, and ſo fling away from them. Thou fool, Doſt conſider what thou Prayeſt? ſhall God be with him, and wilt not thou? 'Tis as if thou ſhouldeſt ſay, Let God be with him if he will, but ſo will not I.
2. Many in their mad frantick paſſion dart out horrid imprecations, 1. Upon themſelves. As, I pray God I may never proſper if this be ſo; or if I ſhould be guilty of that you lay to my charge. 2. Upon others. As, God confound him, The Devil go with him. Men are very apt to bring their ſuddain paſſions into prayer. But this is contrary to the Rule, Bleſs, and Curſe not. Such kind of prayer is like but to recoyl upon your ſelves, and come down upon your own heads.
Object. But may we not uſe Imprecations? We find that Holy Men in Scripture have done ſo.
Anſw. Their Imprecations were from ſpecial excitations and impulſes of the Spirit of God, and were Prophetical Predictions. We muſt not pray the prayer of Elias without the ſpirit of Elias. The Diſciples would have had leave to call for fire from Heaven, as he did; but Chriſt ſaid, Ye know not what ſpirit ye are of, Luke 9. 55.
Caut. 6. It muſt not be reſted in, nor truſted to. Not reſted in, as, when men think it to be enough, ſo that they need not make uſe of Set-prayer at all, though there be never ſo great occaſion, of which I have ſpoken ſomewhat already. Many when they ſit down to Meals will ſay, God make us thankful, and that is all the Prayer they make. And when they have committed a ſin, they will ſay, God forgive us, and never think of ſeeking any farther for the forgiveneſs of it. Not truſted to, as, when men put off▪ all to a Death-bed Ejaculatory Prayer. Many will ſay, If we may but have time to cry God have Mercy, it will be enough. This is a truſting to Ejaculatory Prayer. But,
1. That's an uncertainty whether there will be time for ſo much or not; for ſome are ſuddainly ſmitten and taken away.
2. Suppoſe there be, yet it is not enough. Oh what a ſlight matter do ſuch make of Forgiveneſs, and Reconciliation with God! whereas the heart muſt do the greateſt work that ever was done, before it can be obtained. Take heed therefore of truſting to your Ejaculations. I will not truſt in my bow (ſaith David, Pſal. 144. 6.) Neither do you in this, for of it ſelf it cannot ſave you.
Thus I have ſhewn you what things you are to take heed of for the preventing of Miſcarriages in this Duty.