Of Ejaculatory Prayer, Chapter 4

Of Ejaculatory Prayer · Chapter 4

p. 60CHAP. IV. An Exhortation to the Practice of Ejaculatory Prayer. Men exhorted to be much in Ejaculatory Prayer for themſelves. The forementioned Arguments from the Neceſſity there is of it, the Advantages there are for it, and the Advantages there are by it, to excite to the Practice of Ejaculatory Prayer, by way of Motive applyed. Special Occaſions of mens Praying with Ejaculatory Prayer for themſelves, mentioned. Special Directions, as to every particular occaſion, for what they ſhould Pray, given.

HAving ſhewn the Evil of neglecting Ejaculatory Prayer, I come p. 61now to Perſwade to the Practice of it: And ſhall therefore ſpeak here by way of Exhortation, to ſtir up every one of you, to be much in this Duty; to be ever and anon darting up Prayers and Requeſts unto God. And that

I. For Your-ſelves.

2. For Others.

1. For your ſelves. Labour to be much in Ejaculatory Prayer for your ſelves.

To move you hereunto, I need do no more, than apply the Arguments already mentioned, to excite to the Practice of the Duty, from the Neceſſity there is of it, the Advantages you have for it, and the Advantages that come by it.

Firſt, in reſpect of the Neceſſity there is of it. It is a needful and neceſſary Duty. I have ſhewn you the Neceſſity of it in divers particulars. Now who is there, but would do, what is needful, and neceſſary to be done? This is an Argument of weight in other Caſes. You ſay of ſuch a thing, It muſt of neceſſity be p. 62done: and that turns the Scales, and weighs down all Arguments, and Perſwaſions to the contrary. Why ſo it ſhould do in this Caſe. Ejaculatory Prayer is Neceſſary Prayer.

There is a Neceſſity of Prayer: of all Prayer, ſaith the Text, Praying always with all Prayer; not only Set-prayer, but Ejaculatory Prayer. There is a Neceſſity of Set-prayer; but not only of that, but of Ejaculatory Prayer too. And there is more frequently a Neceſſity of Ejaculatory Prayer, than there is of Set-prayer, as I have ſhewn before. How ſhould this then prevail with you! He is a fool, that in a caſe of Neceſſity will deliberate; that when it appears, ſuch a thing is neceſſary to be done, will conſult with himſelf, whether it be beſt to do it. But to ſome perhaps it doth not appear that Ejaculatory Prayer is ſuch a thing. Let them weigh well then, what hath been ſaid before, of the Neceſſity of it, that ſo they may be convinced how much there is in it upon that account, to prevail p. 63with them to put it in Practice. Thus in reſpect of the Neceſſity there is of it.

Secondly, In reſpect of the Advantages you have for it. Many things are needful, that yet are not poſſible, at leaſt eaſie to be done. But to Pray with Ejaculatory Prayer, is not only poſſible, but eaſie to be done. There is no Duty almoſt that hath more Advantages for the doing of it, than this.

I have ſhewn you what Advantages there are for it in divers particulars▪ So that though you cannot Pray with Solemn, or Set-prayer, yet you may with Ejaculatory Prayer, when, and whereſoever you will, as often as you have occaſion, in any place, at any time, in any Company, any Buſineſs, or Employment whatſoever. Now then, ſeeing it not only muſt be done, there being ſuch a Neceſſity of it; but it alſo may be done, there being ſuch a Conveniency for the doing of it; it ſhould be a forcible Argument to move you to it. Difficulty often p. 64proves a Diſcouragement from Duty. This many times diſcourageth from Set-prayer, that there are ſo many difficulties attending it, ſo many difficulties, and inconveniencies in reſpect of time, place, buſineſs, and the like. But this cannot diſcourage from Ejaculatory Prayer; for there is nothing more eaſie, either in reſpect of the Subſtance, or Circumſtances of the Duty.

I. In reſpect of the Subſtance. For do but conſider the Duty it ſelf. What great matter is it, to dart up a ſingle deſire in Prayer unto God? I mean comparatively. It is nothing ſo much as Set-prayer. Now if God required ſome greater thing, would you not do it? how much more when it is ſo little, when it is but Ejaculatory Prayer?

2. In reſpect of the Circumſtances; as time, place, means, &c. All theſe do not always concur to Set-prayer; but they do to Ejaculatory Prayer. There is always a conveniency for Ejaculatory Prayer. All Circumſtances do jointly p. 65concur, and ſweetly conſpire together to make up an opportunity, and conveniency for Ejaculatory Prayer upon all occaſions; ſo that if nothing hinder from within, there is nothing that at any time, in any place, can hinder from without.

3. In reſpect of the Advantages that come by it. Many things are eaſie to be done, that yet are not of any great Advantage to be done: they are poſſible, but not profitable. But this cannot be ſaid of Ejaculatory Prayer; for of what Advantage it is, you have ſeen in many particulars.

1. In reſpect of your Good. Ejaculatory Prayer (as you have heard) is much for your good, you may gain much by it. Now when you conſider the gainfulneſs of a thing, it ſways much with you: when you conſider what Advantages you ſhall have by doing ſuch a thing, it is a prevailing Motive to do it. This prevailed with the Shechemites to ſubmit to Circumciſion. Shall not their Cattle p. 66(ſay they) and their Subſtance be ours? Gen. 34. 23. Conſider then the Advantages you ſhall have by Ejaculatory Prayer; and then ſee if your affections will not be won to it. Wicked men ſay indeed, What profit is it that we Pray unto God? ſo thy are brought in ſpeaking, Job 21. 15. what is the Almighty that we ſhould ſerve him? what profit ſhould we have if we pray unto him? Therefore they do not Pray. But this implies, that if they did believe they ſhould have profit by it, then they would do it. Now as for you, ye ſee what profit you ſhall have, if you Pray with Ejaculatory Prayer; and therefore let that move you. Though wicked men make a queſtion of it, yet you do not, at leaſt ſhould not; and therefore to quicken your affections to this Duty, be frequently telling your ſelves what you ſhall gain by it. You have heard of the gains of Ejaculatory Prayer in divers particulars, Do not forget. As arrows in the hand of the mighty man, ſo (ſaith the Pſalmiſt) p. 67are children of the youth. Happy is the man that hath his quiver full of them, Pſal. 127. 4, 5. The like may be ſaid of Ejaculatory Prayers. They are as arrows in the hand of the mighty man, happy is he that hath his quiver full of them. None ſhoot ſuch ſhafts as theſe, none throw ſuch darts. Theſe fly up to Heaven, hit the mark, win the prize, wound the Enemy, quench all the fiery darts of Sathan: and if they return into a mans boſome, they return not empty, as 'tis ſaid of the Bow of Jonathan, and the Sword of Saul, From the bloud of the ſlain, from the fat of the mighty, the Bow of Jonothan turned not back, and the Sword of Saul returned not empty, 2 Sam. 1. 22. Oh therefore be in love with this Duty, be much in this Duty of Ejaculatory Prayer. Thus in reſpect of your good.

2. In reſpect of God's Glory. Ejaculatory Prayer is much for the Glory of God. He hath a ſpecial income, and revenue of Glory by it, as you have heard in ſeveral particulars. Now though reſpect to p. 68your own good ſhould prevail much with you, yet reſpect to the glory of God ſhould prevail much more. The glory of God is your ſupream end, your good is but the ſubordinate. Think then with your ſelves, how much hereby God ſhall be glorified. Indeed, as you cannot ſufficiently act for your own good, ſo neither for the glory of God without it.

Thus you ſee how much there is to move you to the practice of this Duty of Ejaculatory Prayer. Labour therefore to be much in the practice of it. Upon all occaſions, in every opportunity, ſee that ye remember to be praying with Ejaculatory Prayer. It is neceſſary upon all occaſions, but upon ſome more eſpecially; Some of which therefore, I ſhall in this place mention to you. Neither I, nor any other can poſſibly number all, they be ſo many; there being no caſe, no ſtate or condition, that poſſibly you can be in, wherein there is not an occaſion in ſome reſpect or other, for the performance of this Duty. I ſhall therefore p. 69mention only ſome Special Occaſions, whereupon it will be needful to be much in the practice of it. As

I. When you go intoSpecial Occaſions of mens Praying with Ejaculatory Prayer for themſelves. Company. When you go into Company, you ſhould conſider how many things there may be to irritate and provoke your Corruptions, damp and quench your Graces, diſcompoſe and diſtemper your Spirits; ſo that you may neither Speak, nor Act, as becomes you to do, but ſhamefully miſcarry, to the diſhonour of God, the grieving of his Spirit, and the Spirits of good men, or the hardening and prejudicing of the wicked, according as the Company is, into which you come. And therefore at ſuch a time, (having a call from God to goe) be much in Ejaculatory Prayer.

1. That God would be with you, ſay, Lord go along with me into this Company. I would not be there without p. 70thee, O Lord, and therefore would not go thither without thee.

2. That he would ſet a watch before the door of your lips: that you may ſpeak nothing, that you would wiſh unſpoken afterwards; that no idle word, nor corrupt communication may proceed out of your mouth.

3. That he would open your lips, that ſo you may ſpeak to Edification, ſo as to adminiſter grace to the hearers. You will find that as your mouths are apt to be open to what is evil, unleſs God ſhuts them; ſo they are apt to be ſhut to what is good, unleſs God open them. Therefore Pray to him that ſhutteth, and no man openeth, and openeth and no man ſhutteth, (Rev. 3. 7.) that as he would ſhut the door of your lips when you are forward to ſpeak any thing that is evil, ſo he would open it, when you are backward to ſpeak any thing that is good. Pray with David, O Lord, open thou my lips, and my mouth ſhall ſhew forth thy praiſe, Pſal. 51. 15.

p. 714. That he would keep down Pride and Paſſion, and remove Prejudice, and all that may any way diſorder your Spirits.

5. That you may profit by what you hear, and ſee, and make a right uſe of it to your ſpiritual advantage: and therefore if any good de ſpoken, or done, beg of God that your hearts may cloſe with it.

6. If any thing be ſaid or done, that begins to be a temptation, then preſently ſend up an Ejaculatory Prayer for the preventing of it. As if there be any fooliſh talking, or jeſting which is not convenient (Epheſ. 5. 4.) then, that you may have no fellowſhip with it, but that your ſpirit may be in a ſerious frame: or if there be any ſtories told of any thing that is to the diſhonour of God, which poſſibly may provoke laughter; then, that your hearts and countenances may be compoſed, ſo as not to diſcover any liking thereof, but the contrary, remember to fly preſently to God by Ejaculatory Prayer.

p. 727. If any good thing be ſpoken or done, which may poſſibly provoke to Envying, or Judging, and Cenſuring, or Contradicting; then fly to God by Ejaculatory Prayer. Say, Lord, what a vile heart have I, that I ſhould be thus offended at that which is good. Oh help againſt this Pride, this Envy, this Selfconceit, &c. Thus when you go into Company.

II. In the Beginning of any Special Work or Service for God, either in your general, or particular Calling. Indeed in the beginning of every Work and Duty, you ſhould endeavour (as much as poſſibly you can) to remember to lift up your hearts unto God by Ejacuculatory Prayer; for the more frequently, and ordinarily you do ſo, the better it is. But the more concerning the Work, or Buſineſs is, the more eſpecially careful you ſhould be of beginning it in this manner. When therefore you are entering upon any ſpecial Employment, engaging in p. 73any ſpecial Buſineſs, you ſhould conſider your wants, and weakneſs, and wickedneſs of your hearts, by reaſon whereof you are lyable to many failings, and miſcarriages in the doing of it; ſo that either God will not ſucceed it, or if he doth, he will not accept of it. And therefore then lift up your hearts in Ejaculatory Prayer.

1. For Wiſdome and Diſcretion to direct you, that ſo you may not lean to your own underſtandings. Say, Lord, thou haſt ſaid, that if any man lack Wiſdome, he ſhould ask it of thee; and ſo do I: therefore I come unto thee, Be thou Wiſdome to me. 'Tis not in man to direct his ſteps, therefore teach me the way that I ſhould go. Order my ſteps in thy Word. Suffer me not to lean to my own underſtanding, My Wiſdome is but Folly, and will miſguide me, &c. Thus Pray for Wiſdome to direct you.

2. For Plyableneſs, and Tractableneſs of Spirit to incline you, that ſo you may not lean to your own wills, but follow p. 74the Dictates of Wiſdome, and not fulfil the deſires, or ‖‖foreign. Eph. 2. 3.Eph 2:3wills of the Fleſh, and of the mind. You ſhall find ſuch an unrulineſs of Spirit oft-times, if not moſt times, that tho your Convictions tell you, you ſhould do ſo and ſo, according to the rule of the Word; yet you cannot bring your minds to it, but will do it your own way, according to a rule of your own, quite contrary to your Convictions. Oh then, for the preventing of this, fly unto God by Ejaculatory Prayer. Say, Lord, not my will, but thine be done. Deliver me from the unrulineſs, the frowardneſs, and perverſeneſs of my ſpirit, that I may not affect to do what is good in mine own eyes, ſo as to pleaſe my ſelf; but what is good and acceptable in thine eyes, ſo as to pleaſe thee. Lord, ſhew me what thy good and acceptable will is, and give me an heart to do it: Incline my heart unto thy Teſtimonies, and not unto Coveteouſneſs, not unto Pride, p. 75not unto Vain-glory, &c. Pſal. 119. 36.

3. For Power and Strength to effect, and bring to paſs. I will cry unto God moſt high, (ſaith the Pſalmiſt) unto God that performeth all things for me, Pſal. 57. 2. And ſo do you. Say, Lord I have no power to do any thing of my ſelf, therefore I ſeek to thee. He that Planteth is nothing, and he that Watereth is nothing; 'tis God that gives the the increaſe. Except the Lord build the Houſe, Man laboureth but in vain: So, unleſs thou bleſſeſt me; Lord, I ſhall act but in vain. Lord, thou art he that giveth power to get wealth; therefore do thou ſucceed me, do thou proſper me. Proſper thou the work of thy hands. Thus in the works of your particular Calling. And ſo likewiſe in the works of your general Callings, when you are entering upon a Duty of Worſhip, Say, Lord, I have not ſufficiency for the leaſt good thought; Let me have Grace to help, Let me have Grace whereby I p. 76may ſerve thee acceptably, with Reverence, and Godly Fear, Let thy Grace de ſufficient for me, &c. Thus in the beginning of a Work.

III. In the Progreſs of any work or Buſineſs. While you are working, or acting in any Duty, or Employment, you ſhould be much in Ejaculatory Prayer. For firſt then you are apt to forget; Your hearts are like broken Bows, ſtarting aſide continually. Though you have begun with God, and that upon moſt ſerious conſideration, in the enterance upon the Duty; yet you will find it difficult to hold on with God in the progreſs of it. Your hearts will be ſtealing away, turning aſide, going back. Therefore that you may continue to be with God in the Duty from the beginning to the end of it; be ever and anon ſeeking to God by Ejaculatory Prayer. Again, Secondly, Corruptions will be ſtirring: ſo that inſtead of filling up the work with the actings of Grace, there will be danger p. 76of filling it up with the Actings of Corruption. Oh how little Grace is acted in moſt Duties! Thirdly, Sathan will be tempting; he will be labouring to joyn his Temptations with your Corruptions: And both will have a powerful influence: Either, Firſt, to make you weary: Or, Secondly, to hold you too long at it: Or, Thirdly, to make you do amiſs in it; either by way of Omiſſion, or Commiſſion; either by not doing what ſhould be done, or by doing what ſhould not be done; in the doing of it: Therefore be frequently ſeeking to God by Ejaculatory Prayer. And that

1. For Mindfulneſs. Say, Lord, when I am ready to turn aſide, then let me hear a voice ſaying, This is the way, walk in it. Lord let me not forget what I am now about. Let not my heart ſtart aſide, let it not ſteal away, &c.

2. For Renewed Strength. Lord, thou haſt ſaid, They that wait upon thee ſhall run, and not be weary; walk, and not faint. Anſwer me therefore, and p. 78ſtrengthen me with ſtrength in my Soul. Let me not be weary, and faint in my mind.

3. For Self-denyal. Lord, enable me to withſtand theſe evil workings of my corrupt heart. Oh that I may not pleaſe my ſelf, ſo as to diſpleaſe thee in the doing of this work. Teach me to deny all ungodlineſs, and worldly luſts, &c. Let me not pleaſe my ſelf in doing this work, ſo as to diſpleaſe thee in not doing the other, to which thou doſt now call me.

IV. In the Cloſe of any Duty.

Then you'l be apt to overlook God's Aſſiſtance, and to be attributing to your ſelves, or to means. To your ſelves, as Nebuchadnezzar, Dan. 4. 30. The King ſpake, and ſaid, Is not this great Babylon, that I have built for the Houſe of the Kingome by the might of my power, and for the honour of my Majeſty? Hence that Caution, Deut. 8. 17.—and thou ſay in thy heart, My power, and the might p. 79of my hand hath gotten me this wealth. Oh how apt are men to reflect upon themſelves when they have done any thing, and to aſcribe to themſelves? So likewiſe to the Means. As they, Habak. 1. 16. That Sacrificed to their own Nets, and burnt Incenſe to their own Draggs. Secondly, You will be apt to neglect Gods Acceptance; only conſidering whether it be acceptable to your ſelves, or to others; either as Self-pleaſers, or Man-pleaſers. If you find it ſatisfies your own Conſciences, ſo that there is no clamouring there; it is enough: Or that Men like of it, and applaud it; though it be no way pleaſing, or acceptable to God, it matters not. Therefore in the Cloſe of every Duty, lift up your hearts by Ejaculatory Prayer.

1. Acknowledging Gods Aſſiſtance. Say, Not unto us, not unto us, O Lord, but to thy Name be the Glory. Thou ſhalt remember the Lord thy God (ſaith Moſes) for it is he that giveth thee power to get wealth, Deut. 8. 18. Say therefore, p. 80Lord I have nothing but what I have received, and received from thee. Lord, of thy own have I given thee. I have laboured yet not I, but thy Grace, O God, that was with me.

2. Begging God's Acceptance. O that what I have now done, might be accepted of thee! Lord, though men like it, and applaud it never ſo much, yet unleſs thou likeſt it, it is nothing. Oh that I might but find now that God accepteth my Work! See Pſal. 19. 14.

3. If any good hath been done, Beg that God would enable you to do ſo ſtill, and to do ſo more. See 1 Theſ. 4. 10.

4. If any good hath been gotten, Beg that it may not be loſt. Say, Lord, keep theſe thoughts, theſe affections, &c. in the heart of thy Servants for ever. 1 Chron. 29. 18.

Thus of this fourth Particular.

V. When you come unto any of the Ordinances. As,

I. When you come to the Hearing p. 81of the Word Preached, Oh then is a ſpecial Seaſon for Ejaculatory Prayer. And that,

1. For your Miniſters, that a door of Utterance may be given, that a ſutable word may be ſpoken. Say, Lord, now be with thy Servant, that he may ſpeak as he ought to ſpeak. Let his tongue be touch'd with a coal from the Altar. Let him have a double portion of the ſpirit, a freſh anointing, that he may ſpeak a word in due ſeaſon, a ſutable, and ſeaſonable word, &c.

2. For your ſelves, that a door of Enterance may be given, Say, Lord, not only open his mouth, but mine ear. Let mine ear now be boared, Let my ear be opened, that I may not only hear, but hearken; not only underſtand, but obey.

And for this end ſeek unto God by Ejaculatory Prayer, both againſt that that may let, and hinder you; and for that that may help and further you in the ſanctifying of God's Name in Hearing.

p. 821. Againſt that that may let and hinder you. As,

1. Vain thoughts; thinking upon impertinent things. Say, Lord, let not vain thoughts now lodg within me. Deliver me from thoſe ſinful outgoings, and wanderings of heart, which I am wont to be ſubject to in hearing thy word.

2 High and lofty thoughts. Let the Word be mighty through thee O God, to the caſting down of imaginations, and of every high thing that exalteth it ſelf againſt the knowledge of God, and bringing into captivity every thought to the obedience of Chriſt.

3. The Suggeſtions of Sathan. Let Sathan now be chained up. Lord, rebuke Sathan. Let him not ſteal away my heart from the word, or the word from my heart.

2. For that that may help and further you. As,

1. Real Apprehenſions of the preſence and Majeſty of God, whoſe word it is. Say, Lord, Reaſon tells me that p. 83thou art every where preſent; but thy word tells me that thou art in an eſpecial manner preſent in the Preaching of thy Word; oh help me to believe this. Strengthen my Faith now, that I may not only ſet my ſelf to hear the voice of Man, but of God; that I may hear what the Spirit hath to ſay to the Churches, Rev. 2. 7.

2. Compoſedneſs of ſpirit, that your hearts may be compoſed into an awful frame and temper ſutable to the holyneſs and awfulneſs of the Preſence of God, before whom you ſtand. You will find you have vain and diſtracted minds: they ought to be compoſed; therefore lift up your hearts to God by Ejaculatory Prayer, pray that he would fix them, that ſo you may attend unto him, and upon him without diſtraction.

3. Quickneſs of Apprehenſion. You are dull of hearing (Heb. 5. 11.) Beg of God that he would make you of quick underſtanding (Iſa. 11. 3.) that he would deſtroy the face of the covering p. 84caſt over you, and the vail that is ſpread upon you. Iſa. 25. 7.

4. Livelyneſs of Affection, that you may not ſit like ſtocks and ſtones before your Miniſters, but that you may be eaſie to be moved, and ſtirred up by the Reproofs, and Counſels they diſpenſe unto you.

And then for all theſe be earneſt with God for the workings and influences of the Spirit.

3. As you are hearing all along, be lifting up your hearts by Ejaculatory Prayer unto God, ſutable to the nature of the Matter Preached; that as the Miniſter is Preaching, you may be Praying.

Therefore,

1. When any thing is difficult, then pray, Lord give me to Underſtand this.

2. When any thing is reproved, Lord, affect my heart, to loath this, and to leave it.

3. When any thing is enjoyned, and p. 85preſſed as a Duty, Lord incline my heart that I may practice it.

Thus when you come to the Preaching of the Word.

II. When you come to the Adminiſtration of the Ordinance of Baptiſme. See Ford's two Treatiſes of the Practical uſe of Infant-Baptiſm.Then likewiſe is a ſpecial ſeaſon for Ejaculatory Prayer. Then Pray that your faith may be ſtrengthned, to believe the warrantableneſs of Adminiſtring the Ordinance, not only to Believers, but to their Seed alſo, their Infant-Seed. Say, Lord, haſt thou not taken them into Covenant with thy ſelf? Thou haſt declared that thou haſt. And wilt thou then deny them the Seal of it? I believe that thou wilt not. Haſt thou not ſaid, That to Believers and to their Children the Promiſe is? Act. 2. 39. And is not the Seal of it to them alſo? Lord, may not Saints be Baptized? And, haſt thou not ſaid, (1 Cor. 7. 14.) that the Children of a Believer are Saints? Lord, haſt p. 86thou not made known (1 Cor. 10. 2.) they were Baptized under the Old Teſtament? And why ſhould any think then, that it ſhould be otherwiſe under the New Teſtament? Were not the Children of Unbelieving Jews broken off by the unbelief of their Parents? and may I not thence infer, that the Children of Believing Gentiles are by the faith of their Parents graffed in in their ſtead to partake of the fatneſs of the Olive in this Ordinance of Baptiſm? Lord, I believe, help my unbelief. Thus pray that your Faith may be ſtrengthned to believe the warrantableneſs of Adminiſtring Baptiſm to the Children of Believers. Then for the Child that is to be Baptized, Pray that the Ordinance may be made effectual to him. Say, Lord, this Child (Ezek. 16. 20.) that was born unto thee, is now brought unto thee: Oh take away all iniquity, and receive him graciouſly. Lay thy hand upon him, and bleſs him. Joyn the inward Baptiſm of the Spirit to this outward Baptiſm of p. 87Water, that it may be indeed a Baptiſm of Regeneration to him. Let his Soul be waſhed in the bloud of Chriſt, as his fleſh ſhall be waſhed with this water, the ſign of it. Let him be buryed by Baptiſm in the likeneſs of his death, that he may be alſo raiſed with him in the likeneſs of his Reſurrection. Laſtly, for your ſelves, Pray that you may be humbled, for that you have no more improved your Baptiſm for time paſt: And that you may be quickned, and ſtirred up to make (Rom. 11. 19, 20.) a better improvement of it for time to come. And beg earneſtly that it may be more and more effectual to you. Say, Lord, have I all the Grace that was ſealed to me by Baptiſm? is there no more forthcoming to me? Lord, is the efficacy of the Ordinance tyed only to the preſent Adminiſtration? Thou haſt declared that it is not, Therefore let it be more and more effectual to me.

Thus be much in Ejaculatory Prayer when you come to the Adminiſtration p. 88of the Ordinance of Baptiſme.

III. When you come to the Ordinance of the Lords-Supper. Then alſo labour to be much in this Duty of Ejaculatory Prayer. Before you come, you ſhould be much in Solemn Prayer: you ſhould examine your ſelves, and be much in Solemn Prayer to God, that ſo your hearts may be rightly prepared. The Preparations of the heart in man are from the Lord. Prov. 16. 1. Take heed therefore that you put not off all to Ejaculatory Prayer then. But when you come, you muſt be much in Ejaculatory Prayer. Then pray that God would perfect what is lacking in your preparation. Be ſenſible that all you have done in order to the preparing of your hearts is but little in compariſon of what ought to be. And therefore pray that ſomething may be done for the further perfecting of it. That ſo your hearts may be, and continue to be in a right frame ſutable to the Ordinance, that you may carry your ſelves ſo, as is ſutable unto the awful p. 89Preſence that is there; ſo as you may manifeſt thereby, that you diſcern the Lords Body. It was the great ſin of the Corinthians, that they had no more of the aw of God upon their hearts, when they came to the Lords-Supper. Lift up your hearts therefore by Ejaculatory Prayer unto God, and pray earneſtly, that he would put his fear into your hearts. It's evil to feed without fear at our own Tables, Jude 12. much more to feed ſo at the Lords Table: For becauſe of this, men eat and drink damnation to themſelves, not ‖‖foreign? not diſcerning the Lords Body; that is, not Sanctifying it, or uſing it as becomes ſo holy a thing. Mede. Book I. Diſc. II. Not diſcerning] viz. bearing no greater reſpect to the Sacrament of the Communion of the Body of Chriſt, than to any other corporal, and common kind of food. Diodat. in loc.diſcerning the Lords Body: or not ‖ differencing it: as if it were but a common thing. Therefore the awfulneſs of his Preſence, (for the King ſits at his Table) the holyneſs of the Myſteries, the danger of prophaning them, ſhould make us p. 90come with greateſt Fear and Reverence, elſe we eat and drink unworthily, not diſcerning the Lord's Body. Be earneſt with God therefore by Ejaculatory Prayer to put his fear into your hearts, and to keep it in your hearts while you ſhall be then before him. Say, Lord thou haſt ſaid, thou wilt put thy fear into the hearts of thy people; oh put it into mine now. Let me have grace whereby I may carry my ſelf acceptably in this Ordinance, with Reverence and Godly Fear. You ſhould come likewiſe with greateſt humbleneſs, and ſelf-abaſement when you come unto this Ordinance. For what are we, that we ſhould be admitted to the Lord's Table? Verily we are altogether unworthy, we deſerve not ſo great a priviledge: And not only ſo, but we deſerve the quite contrary, viz. to be rejected, and kept off from it. And therefore reflecting upon the greatneſs of the Priviledge, your own littleneſs, and nothingneſs, nay the vileneſs and wretchedneſs, ſay (conſidering p. 91what God hath done for you in bringing you to his Table notwithſtanding) as Mephiboſheth did to David when he invited him to his Table, Lord, what is thy Servant, that thou ſhouldeſt look upon ſuch a dead Dog as I am! Oh how is it that thou haſt brought me hitherto! That I who deſerve not to be ſet with the Dogs of the Flock, ſhould thus have the Childrens bread provided for me! Is this after the manner of man, Lord! There muſt be alſo (when you come to this Ordinance) Brokenneſs, and Contriteneſs of heart: For therein you ſee Chriſt dying for ſin, and for your ſins; and what an unworthy thing is it for any one to pretend to benefit by the death of Chriſt (which was death for ſin) and yet live all the while in that ſin, for which he profeſſeth to believe that Chriſt dyed! Therefore ſin muſt be grievous to you, that you may repent of it. Therefore cry by Ejaculatory Prayer unto God, to affect your hearts for you. Say, Lord, take away the heart of ſtone p. 92that is in me, and give me an heart of fleſh, a ſoft and ſenſible heart, Lord; that while I look upon Him (in this Ordinance) whom I have pierced by my ſins, I may mourn, and be in bitterneſs of ſpirit: That I may mourn that ever I ſhould do ſo much as I have done againſt ſuch an one that hath ſhewed ſuch love, as to die for me: That I ſhould ſin ſo much, notwithſtanding the death of Chriſt, and ſo much againſt the death of Chriſt: That ſin ſhould be ſo ſweet to me, that was ſo bitter to Chriſt. Oh that while I ſee the Body of Chriſt broken in this Ordinance, my heart may break within me at the ſight of it! Oh that I may not look upon a broken Chriſt, without a broken heart! Let my heart now be broken for ſin, and be broken from ſin, &c. Again, when you come to this Ordinance, there muſt be ſincerity and uprightneſs of heart. You come to eat and to drink at the Lords Table. You muſt not eat for your ſelves, nor drink for your ſelves; that is, for your own ends, as p. 93they, Zech. 7. 5, 6. but in ſingleneſs (or ſimplicity) of heart, as they, Acts 2. 46. Not in treachery, as Judas, of whom Chriſt ſaith, that after he had eaten bread with him, he lifted up his heel againſt him. Oh this is vile: therefore let us draw neer with a true heart. Heb. 10. 22. To play the Hypocrite here, is worſe than any where elſe. Pray therefore that you may be ſincere. Say, Lord, deliver me from the falſeneſs, and deceitfulneſs of my heart. Let my heart be ſound in thy Statutes. I am come to renew my Covenant with thee; Oh that I may be fully reſolved to keep cloſe unto God! To give goodly words, or to make vain ſhews will not ſatisfie. Thou canſt not endure falſe and looſe Chriſtians. Oh help me to be ſincere. May I now be more fully reſolved for God, and my heart be more firmly engaged to God than ever. May I intirely give up my ſelf unto thee, O Lord my God, even with my whole heart, and my whole ſoul; that ſo from my heart I may ſay, p. 94Truly I am thy Servant, I am thy Servant, &c. Thus Pray when you be at this Ordinance for ſincerity, and uprightneſs of heart. You muſt pray alſo for the ſtrengthning of your Faith. Faith hath a manifold office in this Ordinance. As, To apprehend, and diſcern what is exhibited and repreſented: To receive and apply what is offered, and tendered: To go out unto Chriſt to receive virtue from him: To open the heart to let it in, &c. Thoſe acts of Faith whereby you received Chriſt at firſt, muſt now be renewed in receiving him again. Therefore ſay, Lord ſtrengthen my Faith. Let not my Faith now fail me. Here thou offereſt the Body and Blood of thy Son: Thou ſayeſt, Take ye, eat ye, drink ye. Oh now that there may be an inward act anſwering to this outward, whereby I may receive Chriſt thus viſibly exhibited and tendered to me! Oh that I may have Faith as a taking hand to go forth to the offering hand of God! That my taking, and eating, and drinking p. 95may be really ſignificative of my Faith appropriating, and applying Chriſt. Thus for the ſtrengthning of your Faith. Pray in like manner for the ſtrengthning of your Love. You ſhould exerciſe Love exceedingly, abundantly, when you come to the Lords-Supper. Firſt to Chriſt; conſidering how lovely he is. Firſt in himſelf: If there be any thing lovely in any, 'tis all in him. Secondly in his Love to you. He loved you, and gave himſelf to dye for you: made his ſoul an offering for ſin, endured buffeting, ſpitting, Crucifying, is gone to prepare a place for you in Heaven, appears there for you, &c. Thirdly in his Love to you manifeſted in this Ordinance. Herein he makes a repreſentation of his Death to you. Gives you it as a Pledge to aſſure you. Inſtituted it that very night he was betrayed. Conſidering all this, how ſhould you ſtir up your ſelves to love him! Pray therefore for grace whereby you may be enabled to let out your affection abundantly to him. Say, p. 96Lord, let my eye affect my heart; Let the ſight of the Love of Chriſt to me in this Ordinance, beget in me anſwerable Love to Chriſt. Behold how he loved me! even ſo, as to give himſelf to dye for me. And ſhall I not love him then? Oh help me, help me, bleſſed God. Let me Love him dearly, even with all my heart, with all my ſoul, with all my might. Thus Pray that you may expreſs your Love unto Chriſt. You muſt expreſs it Secondly one to another, and to all Saints whatſoever. You are all one in Chriſt Jeſus: all one in this Ordinance (all eat of the ſame bread, and all drink of the ſame Cup) And therefore Pray that you may be all one in Affection. Say, Lord, let our Communion in this Ordinance unite our hearts together more than ever before. Herein is Love; not that we Loved God, but that he loved us, and ſent his Son to be the propitiation for our ſins, 1 John 4. 10, 11. O Lord, if thou ſo lovedſt us, we ought alſo to love one another. Oh fill me with Love therefore to all theſe, and p. 97to all others that are thy Servants. Let me bear no malice in my heart now. If any have injured me, Lord, I forgive them, and deſire from my heart that thou would'ſt forgive them too. Forgive me my treſpaſſes, as I forgive them that treſpaſs againſt me. And, Lord, help me to forgive them, as I deſire thou would'ſt forgive me. Thus pray for the ſtrengthning of your Love. Pray earneſtly likewiſe for Deſire, and a Spiritual Appetite; that God would make you ſenſible of your infinite need of Chriſt, that ſo the deſires of your Souls may be to him, and you may hunger and thirſt after him. And that he would give you good hope of a gratious ſatisfaction to your deſires, that ſo you may be confident, and be able confidently to ſay, as Pſal. 65. 4. Bleſſed is the man whom thou chooſeſt, and cauſeſt to approach unto thee, that he may dwell in thy Courts: I ſhall be ſatisfied with the goodneſs of thy Houſe. And that he would ſeal up ſome Evidence of his ſpecial Love and Favour in Chriſt unto you, p. 98that might fill you with Joy unſpeakable, and full of Glory; that ſo you may be able to ſay, My Spirit rejoyceth in God my Saviour. If ever we rejoyce, it ſhould be when we come to the Lord's Supper. ††The Superſtitious deceive themſelves, who believe that the Commemoration of His Death conſiſts only in mourning. For in the Euchariſt, Jeſus Chriſt is not ſimply propounded unto us as dead, but as dead for us. To the end, that as his death is our life, ſo it ſhould be alſo our joy.Nothing is more poper to the Commemoration we make of the Death of Chriſt therein, which is our life. Say therefore, Lord rejoyce the ſoul of thy Servant. Fill me with all joy & peace in believing. Laſtly, Pray that you may be in a Thankful frame, thatDeſhagne. Of the Eating of the Body of Chriſt. Sect. 4. c. 5. ſo you may be able in Truth and Sincerity to ſay, as Pſal. 103. 1, 2. Bleſs the Lord O my Soul, and all that is within me bleſs his holy Name. Bleſs the Lord O my Soul, and forget not all his Benefits.

Thus you have the fifth Particular, p. 99viz. how you ſhould Pray with Ejaculatory Prayer when you come to the Ordinances.

Another ſpecial Seaſon for Ejaculatory Prayer is,

VI. When you are upon your Sickbeds. Then you cannot go to your Solemn Prayers, as at other times; therefore then is a fit ſeaſon for Ejaculatory Prayer. Pray then, That God would ſhew you wherefore he contends with you. That he would open your ear to Diſcipline, and ſeal Inſtruction upon your Spirit. That the fruit may be the taking away of ſin. That (if it be his good pleaſure) you may live and keep his word. That (however) you may be willing to die. That you may Sanctifie the Name of God in your ſickneſs, by a meek, quiet, humble, and ſubmiſſive behaviour before others. That you may be ſtrengthned againſt the aſſaults of Sathan. That you may have ſuch to come to you, as may ſpeak ſutably to your p. 100condition; and, that you may profit by it. That you may have aſſurance (if the Lord ſhall ſee it good for you) that ſo, an abundant enterance may be miniſtred to you (whenever you go hence) into his Heavenly Kingdome.

VII. In the hour of Temptation. Then dart up Prayers▪ as faſt as poſſibly you can. Then Pray for Wiſdome to diſcern the evil, and danger of the Temptation. For Courage, and Reſolution to reſiſts it. For Strength to overcome it. And that Sathan may be called off.

VIII. When you come into Vntrodden Paths. then Pray, that God would guide you by his Counſels.

IX. When you are going a Journey. Then Pray that God would be with you, and bring you back again (if you are to return.) That he would give his (Pſal. 91. 11, 12.) Angels Charge over you, to keep you in all p. 101your ways. That he would ſucceed and (Gen. 24. 12.) Proſper you.

X. In time of the Motions of the Spirit. See Pſal. 27. 8. When thou ſaid'ſt Seek my Face, my heart ſaid, Thy Face, O Lord, will I ſeek.

Thus be much in this Duty of Ejaculatory Prayer for your ſelves.