Of Ejaculatory Prayer, Chapter 2
CHAP. II. Arguments to excite to the Practice of Ejaculatory Prayer. Some Arguments from the Neceſſity there is of it. The Neceſſity of Prayer in the general. The Neceſſity of Ejaculatory Prayer in particular. Some Arguments from the Advantages there are for it. Several Advantages for Ejaculatory Prayer more than for other Prayer. Some Arguments from the Advantages there are by it. Advantages by it in reſpect of our good. Advantages in reſpect of God's Glory. The Application. Some Inferences for Information, and Inſtruction.
THere be manifold Arguments to excite to the diligent practice of this Duty of Ejaculatory Prayer. And they are of three ſorts; ſuch as may be drawn from
The Neceſsity there is of it.
The Advantages there are for it.
The Advantages there are by it.
1. From the Neceſsity there is of it. Prayer is neceſſary.
1. Neceſſitate praecepti, by neceſſity of Precept, as an Act of Obedience to God's Command. He hath Commanded that we ſhould Pray, and Pray continually. And the Commands of God puts the greateſt neceſſity upon a Duty that may be. There is nothing more neceſſary than that God ſhould be obeyed. St. Paul ſpeaking of his Preaching the Goſpel, ſaith, Neceſſity is laid upon me, and Wo be to me, if I Preach not the Goſpel, 1 Cor. 9. 16. He means not Neceſſity of Coaction, that he was forced to Preach whether he would or not. No, If I do this thing willingly, ſaith he, I have a reward, but if againſt my Will, a diſpenſation of the Goſpel is committed to me. He means, Neceſſity of Precept. The ſame may be ſaid of every other Duty; there is a Neceſſity laid upon us by Gods Command for the performance of it, and wo be to us, if we do it not. Some things indeed are indifferent, we may do them, or not do them: but other things are of abſolute, and indiſpenſable neceſſity, becauſe they come under the Law, becauſe they are Commanded. And where God hath Commanded, we are not to chooſe.
2. Neceſſitate Medij, the neceſſity of Means, becauſe it is a neceſſary means for the attaining of the End, namely God's Glory, and our Good. Firſt God's Glory. For Prayer is an Act of Religion, or Religious Worſhip; becauſe of its own Nature it yieldeth to God that ſufficiency, and efficiency of Knowledge, Power, and goodneſs, which is proper to him as God; and therefore the glory that is due to him as God, cannot be given to him without it. Secondly, Our good. For, though all good works, as flowing from Faith, have ſome power to obtain bleſſings from God, by vertue of thoſe Promiſes, whereby he appointeth a free reward to them; yet Prayer hath the force of a means to obtain a ſpecial manner, not only as it is a cheif part of Obedience, and therefore a principal good work; but alſo becauſe it hath in its Nature this End and Uſe, as it is a formal Act of Faith and Hope by which we receive all good things from God, and therefore without asking in Prayer we cannot expect to receive any thing, you have not, ſaith the Apoſtle, becauſe ye ask not; Or if we do, that it ſhould be ſanctified. For every thing is ſanctifyed by the Word, and Prayer. 1 Tim, 4. 5.
By this then we ſee there is a neceſſity of Prayer. But it often comes to paſs when it is neceſſary to pray, that unleſs we do with Ejaculatory Prayer, there can be no praying at all, and therefore there is a neceſſity of Ejaculatory Prayer. Somtimes no other Prayer can be made. Somtimes there is an impoſſibility of praying with other Prayer, in reſpect of the ſuddainneſs and frequency of Occaſions. Other Prayer cannot be made ſo ſuddainly as ſomtimes, nor ſo frequently as moſt times there is Occaſion. And there is an impoſſibility of praying with other Prayer, ſometimes in reſpect of unavoidable hindrances; ſuch as are from ſome violent diſeaſe, forcible reſtraint, and the like. Sometimes a man hath not ſtrength, ſometimes not time to pray with any other Prayer than Ejaculatory Prayer. Hezekiah had not ſtrength to pray with any other Prayer when his diſeaſe grew ſtrong, as he ſeems to imitate, Iſa. 38. 14. where he ſaith, Like a Crane, or a Swallow, ſo did I chatter, by which as 'tis conceived *Senſus loci, vix potui proloqui, & paucis ſupplicavi. Al. Preces ſuas citatas, & breves fuiſſe ſignigficat Synopſ. Critic.he means, that his Prayers were very brief; uttered with an interrupted voice, by reaſon of the greviouſneſs of his evil, and fear of preſent death. Peter had not time to pray with any other Prayer when he was ſinking. He had only time to cry, Lord ſave me, Mat. 14. 31. And Stephen had but time for two or three ſuch like ſhort prayers when he was ſtoned, Act. 7. 59, 60. So that ſometimes no other Prayer can be made. Sometimes alſo no other Prayer ought to be made. As when there is not a conveniency, or fitneſs, either in reſpect of the Company, the Place, or the Employment one is in. When a man is with a Company that is engaged in ſome ſecular buſineſs, or in ſome ſport or play: or is in ſome publick place, as in the ſtreets where People are paſſing to and fro continually: or is himſelf engaged in ſome other duty which he muſt neceſſarily attend; he ought not then to go his ſolitary ſet Prayers, and yet then, as there is occaſion, there ought to be Ejaculatory Prayer. But when other Prayer may, and alſo ought to be made, even then Ejaculatory Prayer is neceſſary. Not only before it, that the heart may be the better prepared for it, and after it, that the heart may be the better kept in a frame anſwerable to it: but ſometimes in it, as for the repelling ſome evil thought, that either ariſeth in the heart, or is injected into it, which otherwiſe perhaps cannot poſſibly be done. And when other Prayer is not neceſſary, Ejaculatory Prayer may be ſo. A man is not alwayes bound to go to Set Prayer when he may: though there be a liberty, there is no neceſſity. But there may be a neceſſity then of Ejaculatory Prayer, and this might be ſufficient to manifeſt the neceſſity there is of the practice of this duty of Ejaculatory Prayer. But it may be made yet further to appear, by what is to be ſaid of the neceſſity of it in ſome other reſpects. As in reſpect of our ſins, the neceſſity of it appears in reſpect of them. For, Firſt it is neceſſary that our ſins be confeſſed, and prayed againſt particularly. This is true of all our known ſins; every known ſin muſt be repented of in particular. But this cannot be done always in Set-Prayer, becauſe before the time for Set-Prayer comes, divers of them (they being ſo many) muſt needs be forgotten. And beſides, 'tis neceſſary that we ſhould do what is to be done againſt ſin preſently, if there be nothing to hinder. Bleſſed is the man that ſtandeth not in the way of ſinners, but preſently makes haſte out of it. Pſal. 1. 1. It's neceſſary therefore, that having ſinned, we forthwith ask the pardon of it, and power againſt it; but not neceſſary to go every time to Set-prayer. God will not have us delay till the Set-time comes; therefore expects it ſhould be done preſently, ſpeedily. It would argue great contempt of the Majeſty of God elſe. As when one accidentally hurts or wrongs another, and he doth not preſently cry Mercy, eſpecially if he be a great Perſon, every one would wonder, looking upon it to be, as it is, out of contempt, that he neglects to do it. Therefore in that caſe, if there be any ingenuity, you ſay, Alas Sir, What have I done! I crave Pardon, I cry Mercy, &c. And much more ſhould you do, whenever you know that you have ſinned againſt the great God. Ejaculatory Prayer is neceſſary then in reſpect of our Sins. It is neceſſary alſo in reſpect of our Mercies. It is neceſſary that Mercies be asked, and Prayed for particularly, as we take notice that we want them. God requires that in every thing by Prayer and Supplication, our requeſts ſhould de made known unto him. Phil. 4. 6. But this cannot be done, but by Ejaculatory Prayer: becauſe if it be deferred till the time for Set-prayer comes, many of them will be forgotten, and ſo we ſhall not pray for them at all, but either be content to go without them, or betake our ſelves to ſome other means for the obtainin of them, both which are very great evils, the one being a deſpiſing of the Mercies of God, the other a deſpiſing of God himſelf, which was Aſa's Sin. 2. Chron. 16. 12. There is a neceſſity therefore of Ejaculatory Prayer not only in reſpect of our Sins, but alſo of our Mercies. Morever, as for the Sins and Mercies of Others, it's neceſſary in reſpect of them likewiſe. When any are committing a ſin, it's neceſſary we ſhould pray that they may repent and be forgiven; when they are labouring in the works of their calling, that they may ſucceed and proſper; when they are in danger, that they may be preſerved, and delivered; but it is not neceſſary that we ſhould Pray thus always with Set-prayer, neither indeed is it poſſible. Therefore it muſt be with Ejaculatory Prayer. In fine, it's neceſſary that we pray as much as we can. Pray always ſaith Chriſt, without ccaſing ſaith the Apoſtle. But we ſhall not do ſo, unleſs we Pray with Ejaculatory Prayer, as well as with Set-prayer. And thus you have the firſt ſort of Arguments to excite to the Practice of this Duty from the Neceſſity there is of it. The next are,
II. From the Advantages there are for it. There be many Advantages for Ejaculatory Prayer, more than for other Prayer. For whereas other Prayer can be but at certain times, all times ſerve for Ejaculatory Prayer. This Duty of Ejaculatory Prayer may be done at all times, foreign, in ſeaſon, and out of ſeaſon. There needs no waiting for a fit time to Pray in with Ejaculatory Prayer, as, when we are to Pray with other Prayer, very often there doth. We have no cauſe to ſay, when we ſhould pray with Ejaculatory Prayer, Our time is not yet come; for it is always ready. If there be need at any time, whatever the time be, it is a fit time, it is fit to Pray with Ejaculatory Prayer in it. And whereas other Prayer can be but in certain places, this may be in any place whatſoever, foreign, every where, or in every place, as the expreſſion is, 1 Tim. 2. 8. which is eſpecially true of Ejaculatory Prayer. Other Prayer, as the Apoſtle there ſhews, may be in every place, that is, in every place that is convenient (for ſo we are to underſtand him) but every place is not convenient for it, as I have ſhewn above. But every place is convenient for Ejaculatory Prayer, and therefore it may be made any where, in any place, one as well as another without exception. There needs no entering into the Cloſet, no ſhutting of the door for Ejaculatory Prayer; no withdrawing from Company, no going into a deſart place, as ſometimes there muſt be for Set-Prayer, Mat. 6. 6. & ch. 14. 23. And whereas other Prayer requires ſome actual preparation ordinarily, (which may have ſomething of difficulty in it, eſpecially in ſome caſes; and requires ſome time, though it be never ſo little) this requires none, ſave only a habitual preparation, upon which it is accepted, though there be no actual preparation, which indeed by reaſon of its ſuddaineſs, it doth not admit of. Again, Other Prayer is inconſiſtent with the performance of other Duties at the ſame time; but this is conſiſtent with any Duty whatſoever. You muſt lay aſide all other buſineſs when you go to Set-prayer; but you need not lay any buſineſs aſide for Ejaculatory Prayer, you need not forbear any other Duty for the performance of it. Even while you are hearing, reading, buying, ſelling, or doing any other Duty, or Buſineſs either in your general, or particular Calling, you may Pray with Ejaculatory Prayer as well as if you had nothing elſe to do; it being not inconſiſtent with other Duty, nor any other Duty with it. Furthermore, Other Prayer can be but ſeldome (in compariſon) but this may be frequent: not only many times a day, but many times in an hour. Daniel uſed to de at his Set-prayers three times a day, David ſome days ſeven times; but you may be at your Ejaculatory Prayer not only ſeven times a day, but ſeventy ſeven times, yea many more. Again, Other Prayer is lyable to many Diſtractions, and Interruptions. Diſtractions from vain thoughts, and injections of Sathan, which may cauſe one to forget. Interruptions from the violence of wicked men, and unexpected continggencies, which may cauſe one to break off. But this is not lyable to any Diſtraction, or Interruption whatſoever. Other Prayer may ſometimes bring into danger; one may be called in queſtion for it, as Daniel was, Dan. 6. 16. But none can queſtion any for this when it is mental (as for the moſt part it is) becauſe it comes not under their obſervation, they cannot know it. Sathan likewiſe may take advantage againſt us from other Prayer; he may by our Vocal confeſſions to God in Set-prayer come to know ſome ſecret ſins we are guilty of, and after lay them to our charge, and terrifie us for them. But he can take no advantage from Mental Ejaculatory Prayer for the ſame reaſon, †Cognoſcunt Angeli cordium cogitationes in ſuis effectibus: ut autem in ſeipſis ſunt, Deo tantum ſunt naturaliter cognitae. Thom p. 1. q. 57. Art. 4.becauſe he cannot know it. Again, to Pray with other Prayer, we are ſometimes to wait for Company, but need wait for none to Pray with this. And other Prayer requires ſome length of time more, or leſs; butVid Sc…iebler▪ Metapb. l. 2. c. 4. p▪ 7. this may be done in an inſtant. Other Prayer requiresSee this at la…ge diſcourſed in Dr. Goodwins Child of Light walking in darkneſs. p 57, 61, 64, &c. bodily labour, and ſo bodily ſtrength, but this requires none. And ſome other Prayer requires a ſpecial gift, but this none. Though a man be of never ſo weak parts and gifts, yet he may be able to Pray with Ejaculatory Prayer. And thus you have the ſecond ſort of Arguments to excite to the practice of this Duty from the Advantages there are for it. The third are
III. From the Advantages there are by it. As there be many Advantages for Ejaculatory Prayer, ſo there be many Advantages by it, and that in reſpect of
Our Good.
God's Glory.
1. In reſpect of our Good. It is a ſpecial means of preventing Guilt; ſo that when one is tempted, if he doth not conſent, but preſently cry unto God by Ejaculatory Prayer▪ againſt it; then, though it be his Affliction, it is not his Sin. When you are troubled with blaſphemous thoughts, then Ejaculatory Prayer (if you uſe it aright) prevents the guilt. As when the Virgin was raviſhed, if ſhe cryed out, ſhe was pronounced innocent, Deut. 22. 25, 26, 27. This is a great Advantage, becauſe it is better to be kept from Sin, than from Suffering: The Devil cauſed Job to ſuffer many ways, but he could not (as he hoped he ſhould have done) cauſe him to ſin, and that was his Advantage; for ſo he was kept from the greateſt evil of all; the leaſt evil of ſin, being unſpeakably worſe than the greateſt evil of ſuffering. And as it is a ſpecial means of preventing guilt, ſo likewiſe of removing it. Suppoſe guilt hath been contracted, yet Ejaculatory Prayer (made in Faith, and with Repentance) doth it away. If we confeſs our ſins, God is faithful and juſt to forgive us our ſins, and to cleanſe us from all unrighteouſneſs, 1 Joh. 1. 9. David found it to be ſo by experience, Pſal. 32. 5. I confeſſed (ſaith he) and thou (ſpeaking unto God) forgaveſt the iniquity of my ſin. Now this God doth upon confeſſion made in Ejaculatory Prayer, as well as in Set-prayer, of which 'tis like David there ſpeaks. This alſo is a great Advantage. For Bleſſed is the man whoſe iniquity is forgiven, whoſe ſin is covered, as David ſaith in the beginning of that Pſalm; which was a truth he had learnt by a dear-bought experience, having been in ſo miſerable, and ſo wretched a caſe ſo long, by reaſon of the guilt of ſin grievouſly afflicting and tormenting his Conſcience, until by an act of pardoning grace upon his confeſſion, it was removed, as he declares in the verſes following. This therefore I ſay is a great Advantage; and as it is ſaid of Love, ſo may it be ſaid of Ejaculatory Prayer in this reſpect, That it covers a multitude of ſins.
Another Advanatage is the having thereby a ſpeedy return of Prayer, a preſent Anſwer. For by Ejaculatory Prayer many times it is as ſoon obtained, as needed, even then when there can be no Praying with Set-prayer for the obtaining of it. This likewiſe is a great Advantage, for Delay is not only grievous, but dangerous. It is alſo a ſpecial way of exerciſing Grace; for there is no Ejaculatory Prayer that is right, but there is much Grace exerciſed in it. As Faith, Hope, Love, Fear, Humbleneſs, and the Like. And then by this means they are frequently exerciſed many times a day, which is a ſpecial Advantage; for the frequent exerciſe of Grace encreaſeth the habit of Grace. And 'tis a ſpecial Preſervative of ones Peace, it being (as hath been ſaid) a ſpecial means both of preventing guilt, and of removing it. And is it not a great Advantage to have liberty to come unto God when one will? As to have liberty to ſpeak unto ſome Great Man as often as there is occaſion, more than to be tyed to ſuch and ſuch ſet-times? Now by Ejaculatory Prayer you may come when you will. It is alſo a ſpecial means of repelling Tempation, whether from Sathan, or your own hearts. And a ſpecial help againſt evil thoughts of any kind whatſoever: For it prevails with God to come into ones help, to give Grace to help in time of need. It will prevent our going forth in our own ſtrength in any undertaking, and conſequently being left to our ſelves. For then (ſeeking God by Ejaculatory Prayer firſt) we make him our ſtrength, and he is not wont to leave any to themſelves that ſeek unto him, and depend upon him. It is a ſpecial means of getting, and keeping Acquaintance with God. For as Acquaintance grows amongſt men by intercouſe, and ſpeaking one to another, ſo it is here; by accuſtoming to ſpeak to God by Ejaculatory Prayer, we grow acquainted with him, which, what an Advantage it is, Eliphaz will tell you, Job 22. 21. It is a ſpecial means of freedom from carking care, and a ſpecial eaſe to unburden ones ſelf thus into the boſome of God upon all occaſions. It is a ſpecial Preparative to every Duty, and a good Cloſe of it. Duties are never better performed, than when Ejaculatory Prayer is made the Alpha, and Omega, the Beginning, and Ending of them. To conclude, there's no ſuch way to attain our Deſires ſo ſpeedily, and frequently, as to be much in Ejaculatory Prayer. Without this many of them will be but wandering, and conſequently vain, and fruitleſs deſires; whereas this will ſend them to their right place and object, which cannot be without ſome good ſucceſs. And thus you ſee what Advantages there are by it in reſpect of our own Good. It is of Advantage alſo.
2. In reſpect of Gods Glory. It gives him glory not only as other Prayer doth, but in a ſpecial, and peculiar manner as ſuch Prayer. For it ſhews that he is a preſent help in time of trouble, able to Deliver when, and whereſoever we ſtand in need of Deliverance. It ſhews alſo that he is ready to help, as well as able, ſeeing (as appears by this) a word will do it, that is, prevail with him. And it ſhews alſo that he doth not apbraid for our often coming to him. For if we do as we ought, we come often to him by Ejaculatory Prayer (many times it may be in an hour) and as often as we come (Praying aright) he heareth us. Now theſe are all glorious things in God, and our Praying with Ejaculatory Prayer gives him the glory of them. Thus you ſee what Advantages there are by it in reſpect of God's Glory. And thus you have the Arguments there are (ſome of the principal of them) to excite to this Duty of Ejaculatory Prayer, which was the third particular to be ſhewn.
The Fourth is to make Application. And
Firſt, If theſe things be ſo, it will hence follow, that Chriſtians ſhould ſtill be in a Praying-way, (I mean in reſpect of their converſation and courſe of life) that they ſhould endeavour to be always exerciſed in that which is good, and take heed, not to be engaged at any time in any ſinful practice, that they know, or think to be ſinful. For there is ſtill need almoſt to be Praying with Ejaculatory Prayer; and if at any time they be not in a good way, but doing that which is evil, contrary to knowledge, and convictions; either they will have no heart to Pray with Ejaculatory Prayer, (for Conſcience of ſin will ſtop the mouth, and make them unable to (Pſal. 40. 12.) look up unto God) or it will not be heard. (For if men regard iniquity, (Pſal. 66. 18.) God will not regard their Prayers.) And therefore Zophar thus adviſeth Job, If thou prepare thine heart, and ſtretch out thy hands towards him; If iniquity be in thine hand, put it far away, and let not wickedneſs dwell in thy Tabernacles: For then ſhalt thou lift up thy face without ſpot, yea thou ſhalt be ſtedfaſt, and not fear. Job 11. 13, 14, 15. But becauſe men may be in a good-way, and yet ſometimes not be in a good frame, but very much indiſpoſed, (as to other Duties, ſo) to this Duty of Prayer, we may ſee hence then,
Secondly, What need there is to be ſtill in a Praying-frame. For Ejaculatory Prayer admits not of any immediate preparation for the bringing of the heart into a good frame, if it be not in it before, as hath been intimated already. And if it be not in ſuch a frame, either the Duty will be omitted, or not rightly performed.
Thirdly, See hence what need there is to be in a Praying-ſtate. For otherwiſe you cannot be in a Praying-frame, for Ejaculatory, or any other Prayer whatſoever. An unſanctified perſon hath always an unſanctified frame of heart: (his mind and conſcience is defiled, Titus 1. 15.) and therefore can do no Duty well, and acceptably.
Fourthly, See hence what a vain and fooliſh conceit it is, for any to think to be heard meerly for their Long-prayers, as ſome do, and therefore uſe vain Repetitions for the lengthning out of their Prayers, as if they ſhould be the ſooner heard for their much ſpeaking, Mat. 6. 7. But God by his approving, and hearing of Ejaculatory Prayers ſhews, that he regards not ſo much the quantity, as the quality of a Prayer. And therefore in our Set-prayers we muſt not affect to be long: God is in Heaven, and thou upon Earth, therefore (ſaith Solomon) Let thy words be few, Eccleſ. 5. 2. Not that it is unlawful to make Long-prayers, eſpecially upon extraordinary occaſinns, for we read of Chriſt that he continued a whole night in Prayer, Luke 6. 12. But when we do ſo, it muſt be with abundance of †See Hilderſham on Pſalm 51. Lect. 62. p. 287▪ where four Cautions are mentioned, that muſt be obſerved in it.Caution; and never upon this ground, that we ſhall be heard the ſooner for our much-ſpeaking.
Fifthly, See hence that it is no ſufficient excuſe for not Praying at all, that any have not a Gift of Prayer. For ſuppoſe ſuch cannot make a formal Set-prayer of themſelves, yet they may be able to Pray with Ejaculatory Prayer; that requiring no ſuch Gift as was ſhewn before.
Laſtly, We may ſee hence, what evil they are guilty of, that neglect Ejaculatory Prayer. For if it be a Duty, a Duty of ſuch Neceſſity to be performed, as we have ſeen it is▪ if there be ſo many Advantages for, and ſo many Advantages by the diligent and frequent performance of it, as we have ſeen there are; then it muſt needs be very great evil they are guilty of, that do either wholly, or for the moſt part neglect it. And this leads me to another part of the Application, wherein for the Conviction of thoſe, that, as being either in the one reſpect, or in the other guilty, are concerned, I ſhall a little enlarge in the Chapter following.