Of Ejaculatory Prayer, Chapter 3
CHAP. III. The Evil of Neglecting Ejaculatory Prayer. Two ſorts guilty of it. Some as not Praying with any Prayer at all. The Evil that is in this. Some notwitſtanding their Praying with other Prayer. The Evil that is in this. The Evil that comes by it. A Diſſwaſive from it.
BEfore I come to perſwade to the Practice of this Duty of Ejaculatory Prayer, and to give Directions concerning it, I will ſhew here the Evil of Neglecting it: men never making conſcience of practicing any Duty aright, till they be firſt ſenſible of the Evil of the Neglect of it. That Ejaculatory Prayer is much neglected (though it comes not ſo much under others Obſervation, as being for the moſt part an Act of the inward man, performed in the mind, will, and affection without any external ſign purpoſely adjoyned) cannot be doubted. And that the Neglect of it is evil, muſt needs be acknowledged by all that believe it to be a Duty: the omiſſion of what is required, being as ſinful, as the Commiſſion of any thing that is forbidden, if not more. But what Evil there is in it, is not ſo well underſtood, or at leaſt conſidered of, as it ſhould be, by many that are guilty of it. And therefore for the awakening of ſuch perſons, and making them ſenſible of the ſtate of their caſe in this reſpect, I will here ſhew both the Evil that is in it, and the Evil that comes by it.
Two ſorts of Perſons are to be ſpoken to, as ſpecially concerned in this matter.
1. Such as do therefore neglect to Pray with Ejaculatory Prayer, becauſe they do not make Conſcience of Praying with any Prayer at all.
2. Such as though they make Conſcience of other Prayer, yet do not make Conſcience as they ought, of Ejaculatory Prayer, and therefore do either wholly, or for the moſt part, neglect it.
1. Some are ſo far from Praying with Ejaculatory Prayer, that they do not Pray at all; that whereas they ſhould Pray with all manner of Prayer, they Pray with no manner of Prayer at all, and therefore not with Ejaculatory Prayer. Now what doth this argue? but,
Firſt, Abundance of Atheiſm in the heart, that whatſoever they profeſs, yet they have not a real ſenſe and apprehenſion of the Being of God in their hearts, or at leaſt of his being ſuch a God as they have heard he is. He that cometh to God, muſt believe that he is, and that he is a rewarder of them that diligently ſeek him, Heb. 11. 1. Firſt, That he is. Secondly, What he is. viz. That he is a Rewarder, &c. or elſe he will not come unto him; or if he doth, it is as if he did not come, it is but a mock-coming; but ordinarily ſuch do not come unto him at all. See Pſal. 14. 1. 4. where this is alledged as the reaſon of not Praying to God. The foal hath ſaid in his heart there is no God, v. 1. Now ſee what follows in v. 14. Have all the workers of iniquity no knowledge, who eat up my people, as they eat bread, and call not upon the Lord? It argues then you ſee, abundance of Atheiſm in the heart.
Secondly, Abundance of Enmity. If it doth not argue Atheiſm, but there are ſome convictions of a Deity; yet it argues Enmity, abundance of Enmity in the heart againſt God. As what greater ſign of Enmity can there be, than for a perſon (though he ſtand in need of ſuch an ones help never ſo much, yet to chooſe, rather to have no help at all, than to ſeek unto him for it. This made the Woman of Samaria wonder that Chriſt being a Jew, would ask of her that was a Samaritan, becauſe there was ſuch an Enmity betwixt the Jews and the Samaritans, that they would not be beholden one to another, John 4. 9. And therefore men will not ask of God, becauſe they hate him, becauſe they look upon him as an enemy to them (they being enemies to him) and therefore will rather ſeek to any, than to him. Ye will not come to me, ſaith Chriſt, John 5. 40. †Cum dicit, non vultis, oſtendit ipſos pertinacitur veritati agnitae reſiſtere. Pareus. Averſar. in Johan.not becauſe they were ignorant of him, but becauſe they hated him. Thus it argues abundance of of Enmity againſt God. And as it argues abundance of Enmity againſt God, So
Thirdly, Abundance of Pride, and Stubberneſs againſt God. As Pſal. 10. 4. The wicked through the pride of his countenance will not ſeek after God. Now this is the moſt abominable Pride that is; and therefore when ever ſuch ſhall ſeek unto God (as in time of their diſtreſs, when tribulation and anguiſh comes upon them, they are apt to do) they are not like to find him▪ See Prov. 1. 27, 28. Let all ſuch therefore as wholly neglect Prayer, ſee hence the evil of their neglect.
2. Others there are, who though they do not wholly neglect Prayer, but have their Set-prayers (perhaps morning and evening) yet they do either wholly, or for the moſt part neglect Ejaculatory Prayer. Oh how do many perſons go from day to day, all the day long, and yet never dart up one Ejaculatory Prayer unto God! Though there be never ſo much occaſion, in reſpect of good things to be obtained, or continued: in reſpect of evil things to be prevented, or removed; their wants are many, their doubts, and fears, and griefs many, their corruptions ſtrong, their afflictions heavy, their temptations by means of both very prevailing; yet they ſeldome or never for all this, dart up one, ſo much as one Ejaculatory Prayer unto God. Now what doth this argue? hut
Firſt, Groſs Stupidity, and inſenſibleneſs, that a man feels no Evil for the preſent, and therefore is not grieved. Grief is querilous, ever and anon complaining, and crying out for help. One that feels his Sin, will cry for pardon, Why doſt thou not pardon my ſin? Job 7. 21. One that is ſenſible of Temptation, will cry that it may depart from him. For this I be ſought the Lord thrice, ſaith Paul, 2 Cor. 12. 8, Though it was but a thorn in the fleſh, yet becauſe it was ſo grievous, therefore he crys again, and again. So that if evil be upon any, and they do not cry to be delivered, it's a ſign they do not feel it. Thou doſt not feel thy hardneſs, elſe thou wouldſt cry, Lord, why haſt thou hardned my heart from thy fear? Iſa. 63. 17. Art not ſenſible of thy frowardneſs, and perverſeneſs, the ſtubborneſs and rebelliouſneſs of thy ſpirit, how that when thou ſhouldeſt do good, evil is preſent with thee, how that a Law in thy members wars againſt the Law in thy mind, bringing thee into captivity to the Law of Sin, which is in thy Members; elſe thou wouldeſt cry out, O Wretched Man that I am who ſhall deliver me? Rom. 7. 24. Thou art not ſenſible of thy corruptions, temptations, afflictions: Gray hairs are here and there upon thee, but thou knoweſt it not; ſtrangers have devoured thy Subſtance; Sin, Sathan, the World hath devoured, and eaten up thy Graces, Comforts, Enjoyments, but thou knoweſt it not, and therefore doſt not cry unto God by Ejaculatory Prayer. Doth the wild Aſs bray when he hath graſs? or Loweth the Ox over his fodder? Job 5. 6. So, doth a man cry when he wants nothing? doth he pray when all is well with him? and yet even then perhaps he wants every thing, Rev. 3. 17. For a man then to go whole days and nights and not cry unto God, what doth it argue, but that he feels nothing amiſs, nothing ailing him, nothing wanting to him? Oh reflect upon thy ſelf, thou that canſt not tell the hour, the day, the week, when thou dartedſt up one Ejaculatory Prayer to God. See, See I ſay, what an evil this is. As ſpiritual ſenſe is a great bleſſing (the great bleſſing of the Covenant of grace is an heart of fleſh, a ſoft and ſenſible heart, that's ſenſible of the leaſt ſin to be humbled for it, and of the leaſt judgment to be humbled under it) as this is a great bleſſing; So inſenſibleneſs is a great curſe. The greateſt plague that ever God inflicted upon Pharaoh was hardneſs of heart.
Secondly, It argues Carnal Security, and Preſumption; that as a man feels no evil for the preſent, and therefore is not grieved; ſo he fears none for the future, and therefore is not moved. Where there is fear, there will be a flying preſently to God by Ejaculatory Prayer. When Jehoſaphat ſaw himſelf in ſuch danger, being beſet by his Enemies, he cryed unto the Lord by Ejaculatory Prayer, 2 Chron. 18. 31. So Peter to Chriſt when he was in danger of drowning, Mat. 14. 30. Fear makes one preſently fly to the Refuge. When therefore men are in danger, but there's no flying unto God, it's a ſign they are ſecure in their own thoughts, that as they feel no evil for the preſent, ſo they fear none for the future, And what is this, but Carnal Security? There is a twofold Security, one Spiritual, and that is, when a man is ſo ſecure, that he makes no uſe of carnal means, but is confident of ſafety without them, and therefore never betakes himſelf to the uſe of them: this is ſpiritual, this is a gratious and bleſſed Security. Now on the contrary, Carnal Security is when a man is ſo ſecure, that he makes no uſe of Spiritual means; as for Example, when though a man be in danger, yet he doth not make uſe of Ejaculatory Prayer. He is ſecure, but it is Carnal Security. And this is a main cauſe, why not only this, but Set-prayer is neglected too. Men ſay, we ſee that they do as well that are without Prayer, as thoſe that uſe it, and therefore they conteut themſelves to be without it too; for they think they ſhall do well enough, at leaſt they think they will do well enough without it, and therefore do not Pray. Now what a ſad thing is this! How canſt thou be ſecure that art in jeopardy every moment? in danger of Temptations, Sins, Sufferings continually? Thou art not afraid of Temptations, and none more likely to be tempted than ſuch. Not affraid of ſin, and none more under the power of temptations than ſuch. Not affraid of Judgment, and none more like to have Judgments inflicted upon them than ſuch. This gives Advantage to Sathan to tempt, and to Corruption to cloſe with the Temptation, and to God to give thee into the hand of Sathan, it provokes him to let out his wrath in ſome moſt dreadful expreſſions of it upon thee. Oh conſider, it's certain thou art very frequently in danger all the day long; thou knoweſt not what a day may bring forth, even then when there is no appearance of danger, there may be very great danger: But how often is there an Appearance of it, and yet, however it be, thou never cryeſt out unto God all the day long. Doth not this argue then thou art ſecure? Oh if it were with a Spiritual Security, it were a bleſſed thing; if thou wert ſo ſecure, as not to be preſſed, or tempted in thy Spirit to the World, to Sin, to Sathan; to uſe any indirect means, or ſinful ſhifts for thy ſecurity, this were a bleſſed ſecurity. I but to be ſo ſecure, as not to be moved, or preſſed at all in thy ſpirit to fly unto God, (whereas, conſidering the continual danger and hazard thou art in, though thou haſt ſtill need to do it, thou canſt not be preſerved, and delivered without him) this is Carnal ſecurity; and ſuch ſecurity is curſed ſecurity, ſecurity not to ſalvation, but to ruine and Deſtruction.
Thirdly, It argues Independency upon God, and Carnal confidence in the Creature. Look what a man doth moſt depend upon, look what it is he thinks he ſtands in moſt need of, that he will be ſure, preſently, and moſt frequently to fly unto in any ſtrait, or difficulty; his thoughts will be firſt, and moſtly upon that, and that he will betake himſelf unto, as often as there is occaſion. If God be a mans confidence, ſo that he ſees he ſtands moſt in need of God, then he will frequently, yea continually fly unto God in time of danger, What time I am affraid, I will truſt in thee, (ſaith David) that is, as often as I am affraid. The Name of the Lord is a ſtrong Tower, therefore the Righteous run into it, and are ſecure, Thus it is when God is a mans confidence, when a man depends upon God. And ſo it is when a man depends on the Creature. Wealth is the Rich mans ſtrong Tower, and therefore in any danger, he flies unto that, therefore he makes Gold his hope, and ſaith unto fine Gold, thou art my Confidence, Job 31. 24. He ſeeks unto that, whenever he is in diſtreſs. So another that depends upon ſome Great Man, ſome Friend that he conceives is ſufficient and able to help him; he hath recourſe unto him, and not unto another, becauſe he thinks him to be ſufficient, and he needs none other: therefore he makes known all his wants, and grievances to him; as often as he is in any ſtraits, he flies unto him, and not to another. And thus it is when men ordinarily fly unto any thing, every thing, for the ſupply of their wants, and not unto God. It's a ſign they are not ſenſible of their need of God, that they do not need him for, Counſel, for Direction, for Preſervation, for Protection, for Deliverance; but that ſomething elſe is more needful for them. Aſa ſought not to the Lord, but to the Phyſitian. Ahaziah ſent to the God of Ekron; what did this argue, but that he depended upon the God of Ekron, and not upon the God of Iſrael? Therefore ſaid the Prophet, Is it not becauſe there is not a God in Iſrael? And ſo, when in any of thy wants, thou preſently lifteſt up thy heart unto the Creature, and not unto God, doth it not plainly argue, thou doſt truſt to the Creature, and not unto God? Doth it not manifeſtly declare, that thou ſeeſt more need of the Creature, than of God? the Wiſdome, Power, Strength and Sufficiency of the Creature, more than of God? If thou didſt ſee thy need of God, thou wouldſt fly unto God: for that a man hath firſt in his thoughts, which he thinks he doth moſt need; and therefore when God is not in thy thoughts, but ſomething beſides God (which uſually, and moſt frequently thou haſt recourſe unto for thy help, and ſupply) it's a ſign thou doſt not depend upon God, nor ſee thy need of him. If thou didſt ſee thy need of God, thou wouldſt be continually ſeeking to him: If thou didſt ſee that nothing can ſucceed and proſper without God, thine eyes would be upon him, thy thoughts, thy deſires would be ever, and anon, aſcending unto him. How is it then, that God is ſo ſeldome in thy thoughts from morning to evening? That thou art buſied about other things, but God is not in all thy thoughts? Thou ſpeakeſt to one for Counſel, to another for Comfort, to another for Support: but ſeldome ſpeakeſt for any thing unto God; Whereas, if thou didſt depend upon God, thou wouldſt be continually ſpeaking to him, thou wouldſt be ever, and anon ſpeaking to him by Ejaculatory Prayer. When thou findeſt thou lackeſt Wiſdome, thou wouldeſt ſay, Lord give me Wiſdome. Let me not miſcarry in this Affair. Bleſs the Means, &c. When thou lackeſt Peace, thou wouldeſt ſay, O Lord, ſpeak Peace. Create the fruit of the lips, (viz. of thy Meſſenger) to be Peace. And ſo, whatever thou lackeſt, if thou didſt depend upon God, thou would'ſt be ſtill ſeeking to him for it. For as much then, as thou ſeldome, or never ſeekeſt unto God, it's an evidence that thou doſt not depend upon God. Now what a vile thing is this, that thou ſhould'ſt ſee more need of any thing, than of God! that thou ſhould'ſt depend upon any thing, every thing more, than upon God! Read that dreadful Curſe denounced againſt ſuch, Jer. 17. 5, 6.
Fourthly, It argues Sinful forgetfulneſs of God. Suppoſe it doth not argue any diſtruſtfulneſs of God, yet when a man ſhall go all the day long, and never ſo much as once, or but ſeldome, lift up his heart unto God for any thing he ſtands in need of, it muſt needs argue a very great unmindfulneſs of him: Though uſually they go together, and the one is the cauſe of the other. As Pſal. 78. 34, 35. When he ſlew them, then they ſought him, and they returned, and enquired early after God. And they remembred that God was their Rock, and the moſt high God their Redeemer. Why did they not ſeek God before? Why, it was becauſe they did not remember that God was their Rock. So when men are not frequent in ſeeking to God by Ejaculatory Prayer, it's a ſign they do not remember that God is their Rock. Now ſee what a vile thing this is. This forgetfulneſs of God is virtually all ſin whatſoever. And therefore they are charged, Deut 32. 17, 18. to have ſacriſiced to Devils, and not to God: but to Gods that they knew not, to new Gods that came newly up, whom their Fathers feared not; Becauſe of the Rock that begat them, they were unmindful, and had forgotten the God that formed them. See then the evil of neglecting Ejaculatory Prayer in this reſpect, in that it argues a ſinful forgetfulneſs of God.
Fifthly, It argues that the Spirit is much quenched. For if it were not quenched, it would be ſtirring up to Ejaculations: It would enable us to cry with Sighs and Groans which cannot be uttered. The Spirit in Scripture is compared to fire: and as the Sparks fly upwards when the fire is blown, ſo do Ejaculatory Prayers, when the Graces of the Spirit are ſtirred up, and blown into a flame. When therefore there are no Ejaculations no dartings up of Prayer, and Supplication unto God, (though there be never ſo much occaſion) it's a ſign the fire of the Spirit is very much quenched. And what an Evil that is, I have ſhewn at large *See my Book of Quenching the Spirit.elſewhere.
Laſtly, It argues a Reſting in Set-Prayer; that when men have Prayed in the Morning, they think they have done enough for all the day. As I have read of one that would conſtantly Pray every Morning, and then ſay, Now Devil do thy worſt; and then never mind God all the day after, but as there was ‖foreign, the opportunity of Temptation. Ink… 8. 13.opportunity, run to all exceſs of Riot. Oh if men did not reſt in their Set-prayers, if they did not think them enough; they would follow God with their Ejaculatory Prayers. As ſome when they have delivered a Petition to a Great Man, thinking it not enough, do therefore follow after him, ſpeaking to him, and ſoliciting him by reiternated requeſts to grant it to them. The neglecting then to follow God with Ejaculatory Prayer, argues a reſting in Set-prayer. And what an Evil thing is this, that the doing of one Duty, ſhould be the cauſe of neglecting another! But ſo it is, when men reſt in their Duties.
And thus you ſee what Evil there is in it.
Conſider farther what Evil there comes by it.
As much evil is in it, ſo much comes by it. As
1. Hereby there grows a ſtrangeneſs betwixt God and his Soul; whereas you ſhould maintain an holy Familiarity with him; which is done by often viſiting him, and by often ſpeaking to him, as Acquaintance, and Familiarity amongſt men is, as hath been ſaid. The neglect of this therefore loſeth your Acquaintance with God. And loſing your Acquaintance with him, it loſeth likewiſe your Peace with him. Acquaint now thy ſelf with him (ſaith Eliphaz) and be at Peace. q. d. Otherwiſe there will be no Peace, Job 22. 21. And alſo your boldneſs in approaching to him; for when once there grows a ſtrangneſs, there will be a loathneſs to ſpeak.
2. Hereby you expoſe your ſelves to manifold Temptations. Therefore ſaith Chriſt, Watch and Pray leſt ye enter into Temptation: thereby intimaing, that if Prayer be neglected, (viz. Ejaculatory, as well as Set-prayer) you will enter into Temptation preſently. And it muſt needs be ſo: for beſides, that God may juſtly let looſe Sathan upon you in this Caſe; Corruption will get an advantage; ſo that tho Sathan ſhould not tempt, yet you will be in danger of being drawn away of your own Luſt, and enticed; and ſo carryed into many ſins, which otherwiſe might be avoided.
3. Hereby you are unawares ſurprized not only with Sins, but Sufferings. Hence it is that you meet with ſo many croſs Accidents in the courſe of your lives.
4. Hereby you are deprived of many Bleſſings & Comforts. You have not, becauſe you ask not with Ejaculatory Prayer.
5. It hinders the prevailing of Other Prayers, looſeth the benefit of your Set-prayers. For then we ſhall know (ſaith the Prophet) if we follow on to know the Lord, viz. when we have Prayed with Set-prayer, if then we follow on with Ejaculatory Prayer. Hoſea. 6. 3.
And thus you ſee the Evil that comes by it.
Many other Particulars might be mentioned, but theſe may ſuffice to ſhew what an Evil the Neglect of Ejaculatory Prayer is. Labour therefore to be ſenſible of it, and humbled for it, that ſo you may continue to neglect it no longer. Conſider Sirs, If you could not tell where to find God; If he were a God afar off, not nigh at hand, it were another matter: Or if you might not come to him when you find him; if you might not ſpeak to him ſo often: Or if there were any thing to hinder you from ſpeaking; ſo that you could not (though you would) ſpeak ſo often to him: you might then have ſomething to ſay, for not ſeeking by Ejaculatory Prayer unto him. But he is always every where preſent, nigh unto you, when, and whenſoever you have any thing to call upon him for: and you may come when you will; ask what you will that is good for you; he delights in your often coming, and upbraideth not, Jam. 1. 5. and there is nothng to hinder; nothing from without; and therefore the Neglect of it is the more inexcuſable. Again, if it were a long, and large Prayer that were required, as ſometimes it is; yet what could be excepted againſt it? ſhould you not be willing to ſpend even whole days, and nights in Prayer for the obtaining of ſome Mercy, if thereby it might be obtained? But this is but a ſhort Prayer; only the darting up of a Deſire, the ſpeaking as it were but of a word unto God. And what! not ſpeak a word unto God? not ſo much as a word? Oh how many helps, and aſſiſtances, how many Deliverances, and Salvations might'ſt thou have had, only but for ſpeaking a word by Ejaculatory Prayer unto God, and yet thou would'ſt not ſpeak! What a ſhameful thing is this! and how ſhould it make men bluſh, that are guilty of Neglecting Ejaculatory Prayer, it being ſo unreaſonable, and conſequently ſo uncharitable a thing, for any to live in the Neglect of it! And therefore let all ſuch be humbled, and beware of Neglecting it any longer.