Of Ejaculatory Prayer

CHAP. I. The Text whereupon the ensuing Discourse is grounded, set down, and explained▪ All sorts (or kinds) of Prayer therein virtually comprehended, and consequently Ejaculatory Prayer. The Doctrine of Praying with Ejaculatory Prayer from thence inferred. What Ejaculatory Prayer is. A Description of it. Wherein it agrees with other Prayer, and wherein it differs from it. The Doctrine proved both by Precept, and Practice out of the Scripture.

THe matter to be discoursed in the Treatise which I now begin, being the Duty of Ejaculatory Prayer▪ a great and concerning Duty; I shall lay for a Foundation of my Discourse, those words of St. Paul in his Epistle to the Ephesians, Chap. 6. 18. Praying always with all Prayer and Supplication, which therefore must be a little explained.

The Apostle having in the foregoing verses exhorted the Ephesians, that they might be the better enabled to fight against their spiritual Adversaries, to put on their spiritual Armor; in the conclusion here in this verse, he exhorts them to pray: to show, (that as Men in other Warr, are wont to seek aid and help of those that are their Confederates, by Letters; so) Christians in this spiritual Warr should seek aid and help of God, who is their Confederate by Prayer. And

1. He shows it must be Always, Praying always. The meaning whereof is not, that they should do nothing else but Pray, as those Heretics of old, called the Euchittes, or Praying Heretics, taught; but that they should Pray upon all occasions. The Original is 〈 in non-Latin alphabet 〉 , in every opportunity. Now these opportunities are either standing▪ opportunities (or set-times ) of Prayer, Morning and Evening; or else occasional, and accidental, at any other time of the day. The Apostle means both, when he saith Always, or in every opportunity: As if he had said▪

This is the first Particular, he shows it must be Always.

2. He shows it must be with All Prayer. Praying always with all Prayer and Supplication: that is, with all sorts of Prayer, or with all kind, or all manner of Prayer. As if he had said,

For this All here, being Universal, comprehends all sorts of Particulars under it. There be several sorts, or kinds of Prayer, (I say, several sorts, or kinds, taking these words not in the special, but in a more general, and large signification.) all which being herein virtually comprehended, might here be fitly spoken of. And I might therefore take an occasion from hence you see, to show it to be the Duty of Christians to Pray all manner of ways, or with all sorts of Prayer upon all occasions, in every opportunity: But I am to insist only upon one of them at this time, and that is Ejaculatory Prayer. Seeing the Apostle exhorts the Ephesians to Pray always with all Prayer; and one sort of Prayer is, Ejaculatory Prayer, therefore that must needs be meant amongst the rest; and thence we may fairly infer this Doctrinal conclusion.

That it is the Duty of Christians to be much in Ejaculatory Prayer; or, To be always in every opportunity praying and seeking to God by Ejaculatory Prayer.

In the handling of which, I will show you,

• 1. What Ejaculatory Prayer is.
• 2. That it is a Duty always in every opportunity to be performed.
• 3. What Arguments there are to excite to the performance of it. And then
• 4. Make Application of it.

For the first of these, What Ejaculatory Prayer is; You must know, That Ejaculatory Prayer differs from other Prayer, only Quo ad Modum, in respect of the Manner. All Prayer is a Religious representation of our Will, or Desire before God, that he may be as itwere affected with it, to grant it to us. 'It is an expression of the desires of the heart unto God. 'It is not enough unto Prayer, that there be desires, but they must be some way or other, either in heart, or with the voice, in thoughts, or in words, expressed unto God. Now this is done, either for some continuance of time, as when a man sets himself purposely to seek unto God for anything he desires, and spends some considerable time, (more or less) in the performance of the Duty, as Dan. 9. 3. This is Set-prayer. Or else it is done for some short moment of time; when, upon any occasion, in any place, any company, any business, or employment whatsoever, the heart doth suddenly dart up some holy desire unto God, and the mind doth either not wholly, or not long attend unto it. When it's thus, then it is called Ejaculatory Prayer. And therefore it is called Ejaculatory Prayer, to express this quickness of the desire, and shortness of the duration, and continuance, together with the forcibleness and efficacy of the Prayer. For Ejaculation signifies a shooting, or darting forth; which is a sudden quick motion, whereby the Arrow, or Dart is made to fly swiftly and speedily to the Mark; and therefore it is a fit Metaphor to express the Manner of such short Prayers unto God.

Ejaculatory Prayer then may be thus described.

It is a sudden, short transient prying unto God; when, where ever a man be, whatever he be doing, however it be with him, he takes an occosion to express; either in his heart, or with his voice, some holy gracious desire unto God, that may be for the glory of God, and his own, or others good to be granted by God.

In this Description of Ejaculatory Prayer we have, both wherein it agrees with other Prayer, and wherein it differs from it.

1. Wherein it agrees with other Prayer; and that is in three Particulars.

1. It agrees with other Prayer in this, that it is an expression of some holy and gracious desire unto God: for otherwise it were not Prayer.

2. In this, that it is either in the heart, or with the voice, either Mental, or Vocal. These are examples of both in Scripture, which you shall have by and by.

3. In this, that it is either for ourselves or others.

2. Wherein it differs from other Prayer; and that is in three Particulars also.

1. It differs from other Prayer; in this, that it is sudden; that is to say, without any deliberation, or premeditation, or preparation, without which, ordinarily, other Prayer must not be.

2. In this, that it is a short transient Prayer, that is quickly past, and gone, as an Arrow out of the Bow, or Dart out of the Hand, as consisting of some single Petition; whereas other Prayer is a continued series or order of praying, lengthened out for some time, as hath been said. Other prayer therefore is called a pouring out of the Soul, 1 Sam. 1. 15. and a pouring out of Prayer. Isa. 26. 16. But Ejaculatory Prayer is but as a drop.

3. In this, that it is any place, any employment, any condition, which other Prayer cannot be. And thus you have the first Particular, what Ejaculatory Prayer is. Now in the next place I will show you,

2. That it is a Duty always in every opportunity to be performed. For the proof whereof consider that,

1. It is Implicatively, or Virtually commanded. We are required to Pray with all Prayer, as in the Text, therefore with this. We are to Pray without ceasing, 1 Thes. 5. 17. that is, not only at Set-times, or occasionally with Set-Prayer, but ever and anon all the day long with Ejaculatory Prayer.

2. There are many commendable Examples of it recorded in Scripture, which therefore ought to be followed. Abraham Prayed with Ejaculatory Prayer for his Son Ishmael, O that Ishmael might live before thee! Gen. 17. 18. David Prayed with Ejaculatory Prayer against the Counsel of Ahithophel, O Lord, I pray thee, let the Counsel of Ahithophel be turned into foolishness, 2 Sam. 15. 31. This and the former were Vocal Ejaculatory Prayers. Nehemiah, while he was waiting on the King, as he sat at the Table, and was questioning with him, Prayed with Ejaculatory Prayer, Nehem. 2. 4. The King said unto him, For what dost thou make request? But before he told the King for what it was, he saith he prayed to the God of Heaven. By which it is evident that it was with Ejaculatory Prayer that he Prayed, and it was Mental Ejaculatory Prayer. Christ when he was upon the Cross Prayed with Ejaculatory Prayer for those that Crucified him, that they might be forgiven. He said, Father, forgive them, for they know not what they do, Luke 23. 34. So Saint Stephen for those that Stoned him, He kneeled down and cried with a loud voice, Lord, lay not this sin to their charge, Acts 7. 60. And at the same time he Prayed with Ejaculatory Prayer for himself, Lord Jesus receive my Spirit. v. 59. St. John telling that Christ saith, Surely I come quickly, presently adds in Ejaculatory Prayer, Amen, even so come Lord Jesus. And then concludes with another Ejaculatory Prayer, The Grace of our Lord Jesus Christ be with you all, Amen. Rev. 22. 20. These are some of the many Examples of the practice of this Duty recorded in Scripture, by which you may see it is a Duty always in every opportunity to be performed, which was the second Particular to be shewn. Now in the third place see that Arguments there are to excite to the performance of it, which I shall show in the next Chapter.

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 Woe 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 God's Command for the performance of it, and woe 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 virtue 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 chief 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 anything, you have not, saith the Apostle, because ye ask not; Or if we do, that it should be sanctified. For everything is sanctified 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 suddenly as sometimes, 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 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 public 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 always 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, everyone 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,

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 everything 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 ourselves 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 laboring 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, 〈 in non-Latin alphabet 〉 , 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, 〈 in non-Latin alphabet 〉 , everywhere, 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 shows, 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 anywhere, 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 desert 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 seldom (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 liable to many Distractions, and Interruptions. Distractions from vain thoughts, and injections of Satan, 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 liable 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. Satan 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 terrify us for them. But he can take no advantage from Mental Ejaculatory Prayer for the same reason, 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; but this may be done in an instant. Other Prayer requires bodily labor, 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 cried 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 increaseth 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 tied 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 Satan, 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 ourselves. 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 bosom 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 God's Glory. It gives him glory not only as other Prayer doth, but in a special, and peculiar manner as such Prayer. For it shows that he is a present help in time of trouble, able to Deliver when, and wheresoever we stand in need of Deliverance. It shows 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 shows 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 endeavor 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 steadfast, 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 merely for their Long-prayers, as some do, and therefore use vain Repetitions for the lengthening 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 shows, 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 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.

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 notwithstanding their Praying with other Prayer. The Evil that is in this. The Evil that comes by it. A Dissuasive from it.

BEfore I come to persuade to the Practice of this Duty of Ejaculatory Prayer, and to give Directions concerning it, I will show 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 adjoined) 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 anything 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 show 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 alleged 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. 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 today, 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 seldom 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 cries 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 hardened my heart from thy fear? Isa. 63. 17. Art not sensible of thy frowardness, and perverseness, the stubbornness 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, Satan, 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 everything, 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 thyself, 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 Jehoshaphat saw himself in such danger, being beset by his Enemies, he cried 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 gracious 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 afraid of sin, and none more under the power of temptations than such. Not afraid of Judgment, and none more like to have Judgments inflicted upon them than such. This gives Advantage to Satan to tempt, and to Corruption to close with the Temptation, and to God to give thee into the hand of Satan, 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 criest 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 Satan; 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 ruin 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 man's 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 afraid, I will trust in thee, (saith David ) that is, as often as I am afraid. 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 man's confidence, when a man depends upon God. And so it is when a man depends on the Creature. Wealth is the Rich man's 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 anything, everything, 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 Physician. 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 Wisdom, 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 seldom 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 seldom speakest for anything 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 Wisdom, thou wouldest say,

And so, whatever thou lackest, if thou didst depend upon God, thou wouldest be still seeking to him for it. For as much then, as thou seldom, 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 shouldest see more need of anything, than of God! that thou shouldest depend upon anything, everything 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 seldom, lift up his heart unto God for anything 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 inquired early after God. And they remembered 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 God's that they knew not, to new God's 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 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 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 thyself 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 yourselves 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 Satan upon you in this Case; Corruption will get an advantage; so that though Satan should not tempt, yet you will be in danger of being drawn away of your own Lust, and enticed; and so carried into many sins, which otherwise might be avoided.

3. Hereby you are unawares surprised 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 show what an Evil the Neglect of Ejaculatory Prayer is. Labor 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 anything 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 everywhere present, nigh unto you, when, and whensoever you have anything 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 mightest thou have had, only but for speaking a word by Ejaculatory Prayer unto God, and yet thou wouldest 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.

CHAP. 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 applied. Special Occasions of men's 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 now to Perswade to the Practice of it: And shall therefore speak here by way of Exhortation, to stir up everyone 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. Labor 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,

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 with 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 easy to be done. But to Pray with Ejaculatory Prayer, is not only possible, but easy 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 proves 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 easy, either in respect of the Substance, or Circumstances of the Duty.

I. In respect of the Substance. For do but consider the Duty itself. 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 concur, 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 easy 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 (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,

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 yourselves 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) are 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 Satan: and if they return into a man's bosom, they return not empty, as 'tis said of the Bow of Jonathan, and the Sword of Saul, From the blood 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 your own good should prevail much with you, yet respect to the glory of God should prevail much more. The glory of God is your supreme end, your good is but the subordinate. Think then with yourselves, 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. Labor 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 mention only some Special Occasions, whereupon it will be needful to be much in the practice of it. As

I. When you go into 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 dishonor 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 go) be much in Ejaculatory Prayer.

1. That God would be with you, say,

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 anything that is evil, so he would open it, when you are backward to speak anything that is good. Pray with David, O Lord, open thou my lips, and my mouth shall show forth thy praise, Psal. 51. 15.

4. 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 anything 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 anything that is to the dishonor 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.

7. 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,

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 endeavor (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 any special Business, you should consider your wants, and weakness, and wickedness of your hearts, by reason whereof you are liable 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 Wisdom and Discretion to direct you, that so you may not lean to your own understandings. Say,

'It is 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 Wisdom is but Folly, and will misguide me, &c. Thus Pray for Wisdom 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 the Dictates of Wisdom, and not fulfil the desires, or wills of the Flesh, and of the mind. You shall find such an unruliness of Spirit ofttimes, if not most times, that though 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,

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 myself; but what is good and acceptable in thine eyes, so as to please thee.

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,

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 laboreth but in vain: So, unless thou blessest me; Lord, I shall act but in vain. 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, Let me have Grace whereby I may 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 entrance 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 of filling it up with the Actings of Corruption. Oh how little Grace is acted in most Duties! Thirdly, Satan will be tempting; he will be laboring to join 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 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.

Answer me therefore, and strengthen me with strength in my Soul. Let me not be weary, and faint in my mind.

3. For Self-denial.

Oh that I may not please myself, 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 myself 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 will be apt to overlook God's Assistance, and to be attributing to your selves, or to means. To yourselves, 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 honor of my Majesty? Hence that Caution, Deut. 8. 17.—and thou say in thy heart, My power, and the might of my hand hath gotten me this wealth. Oh how apt are men to reflect upon themselves when they have done anything, 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 God's Acceptance; only considering whether it be acceptable to yourselves, 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 God's Assistance. Say,

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, I have labored yet not I, but thy Grace, O God, that was with me.

2. Begging God's Acceptance.

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,

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 of 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 suitable word may be spoken. Say,

Let his tongue be touched 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 suitable, and seasonable word, &c.

2. For your selves, that a door of Enterance may be given, Say,

Let mine ear now be bored, 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.

1. Against that that may let and hinder you. As,

1. Vain thoughts; thinking upon impertinent things. Say,

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.

3. The Suggestions of Satan.

Lord, rebuke Satan. 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,

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 myself 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 suitable to the holiness 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 cast over you, and the veil 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 easy 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, suitable to the nature of the Matter Preached; that as the Minister is Preaching, you may be Praying.

Therefore,

1. When anything is difficult, then pray,

2. When anything is reproved,

3. When anything is enjoined, and pressed 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 Baptism. Then likewise is a special season for Ejaculatory Prayer. Then Pray that your faith may be strengthened, to believe the warrantableness of Administring the Ordinance, not only to Believers, but to their Seed also, their Infant-Seed. Say,

Thou hast declared that thou hast. And wilt thou then deny them the Seal of it? I believe that thou wilt not. 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? And why should any think then, that it should be otherwise under the New Testament? Then for the Child that is to be Baptized, Pray that the Ordinance may be made effectual to him. Say, is there no more forthcoming to me? Lord, is the efficacy of the Ordinance tied 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 of the Ordinance of Baptism.

III. When you come to the Ordinance of the Lord's-Supper. Then also labor to be much in this Duty of Ejaculatory Prayer. Before you come, you should be much in Solemn Prayer: you should examine yourselves, 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 suitable to the Ordinance, that you may carry yourselves so, as is suitable unto the awful Presence that is there; so as you may manifest thereby, that you discern the Lord's Body. It was the great sin of the Corinthians, that they had no more of the awe of God upon their hearts, when they came to the Lord's-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 Lord's Table: For because of this, men eat and drink damnation to themselves, not discerning the Lord's 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 holiness of the Mysteries, the danger of profaning them, should make us come 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,

oh put it into mine now. 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 privilege: 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 Privilege, your own littleness, and nothingness, nay the vileness and wretchedness, say (considering what God hath done for you in bringing you to his Table notwithstanding) as Mephibosheth did to David when he invited him to his Table, That I who deserve not to be set with the Dogs of the Flock, should thus have the Children's 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 died! 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. 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 Lord's Table. You must not eat for your selves, nor drink for your selves; that is, for your own ends, as they, 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 near with a true heart. Heb. 10. 22. To play the Hypocrite here, is worse than anywhere else. Pray therefore that you may be sincere. To give goodly words, or to make vain shows will not satisfy. Thou canst not endure false and loose Christians. Thus Pray when you be at this Ordinance for sincerity, and uprightness of heart. You must pray also for the strengthening 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. 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 may be really significative of my Faith appropriating, and applying Christ. Thus for the strengthening of your Faith. Pray in like manner for the strengthening of your Love. You should exercise Love exceedingly, abundantly, when you come to the Lord's-Supper. First to Christ; considering how lovely he is. First in himself: If there be anything lovely in any, 'tis all in him. Secondly in his Love to you. He loved you, and gave himself to die 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 yourselves to love him! Pray therefore for grace whereby you may be enabled to let out your affection abundantly to him. Behold how he loved me! even so, as to give himself to die 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. 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. Oh fill me with Love therefore to all these, and to 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 wouldest 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 wouldest forgive me. Thus pray for the strengthening 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 gracious 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 Favor in Christ unto you, that might fill you with Joy unspeakable, and full of Glory; that so you may be able to say, If ever we rejoice, it should be when we come to the Lord's Supper. Nothing is more poper to the Commemoration we make of the Death of Christ therein, which is our life. Lastly, Pray that you may be in a Thankful frame, that 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, viz. 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 show 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 Sanctify the Name of God in your sickness, by a meek, quiet, humble, and submissive behavior before others. That you may be strengthened against the assaults of Satan. That you may have such to come to you, as may speak suitably to your condition; 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 entrance may be ministered to you (whenever you go hence) into his Heavenly Kingdom.

VII. In the hour of Temptation. Then dart up Prayers▪ as fast as possibly you can. Then Pray for Wisdom to discern the evil, and danger of the Temptation. For Courage, and Resolution to resists it. For Strength to overcome it. And that Satan 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 your 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 yourselves.

CHAP. V. Men exhorted to be much in Ejaculatory Prayer for Others. It is their Duty to Pray for Others, as well as for Themselves. It is their Duty to Pray for Others with Ejaculatory Prayer. When they should Pray with Ejaculatory Prayer for Others. For whom they should Pray, when they Pray with Ejaculatory Prayer for Others.

HAving Exhorted you to be much in Ejaculatory Prayer for yourselves, I come now to Exhort you to be much in Ejaculatory Prayer

2. For Others. Labor to be much in Ejaculatory Prayer for Others.

In Pressing this Exhortation to Pray with Ejaculatory Prayer for Others, I will insist upon these three Particulars.

• 1. To show you why you should Pray with Ejaculatory Prayer for Others.
• 2. When you should Pray with Ejocutory Prayer for Others.
• 3. For whom you should Pray, when you Pray with Ejaculatory Prayer for Others.

I. W •• you should Pray with Ejaculator • Prayer for Others.

For the clearing of this, I will show y •• ,

• 1. that it is your Duty to Pray for Others as well as for Your selves. And then,
• 2. That it is your Duty to Pray for Others with Ejaculatory Prayer.

1. It is your Duty, not only to Pray for Your selves, but also to make Conscience of Praying for Others. This is expressly commanded, Jam. 5. 16. Confess your faults one to another, and pray one for another. And this Reason is given, The effectual fervent Prayer of a Righteous man availeth much with God: that is, not only for himself (the Apostle doth not speak of that in this place) but for others also. q. d. his Prayers avail much for Others, and therefore you should Pray for them; by this you should be encouraged to do it. This you are exhorted unto, 1 Tim. 2. 1, 2. I exhort therefore, that first all Supplications, Prayers, Intercessions, and giving of Thanks be made for all men. Mark it, for all men: And he exhorteth to this first of all, † before he descends to any other Particulars, thereby intimating, that it is a special Duty, that everyone ought to make Conscience of, to Pray for Others as well as for Themselves. It is taught you also in the Lord's Prayer. For there it is not, My Father which art in Heaven, nor, Give me my daily Bread, nor, Forgive me my Trespasses, &c. But, Our Father, Give us, and Forgive us, &c. Christ thereby teaching you, that it is your Duty to Pray for others, as well as for yourselves. You are commanded likewise to get Others to Pray for you, Jam. 5. 14. Is any sick among you? let him call for the Elders of the Church, and let them Pray over him. And not only Elders are to be desired, but (as there is occasion) Others also, as is implied, v. 16. Confess your faults one to another, and Pray one for another. Now as you are commanded to get others to pray for you, so others are by the same command required to get you to pray for them; and so it is your Duty to pray for Others, and not Your selves only. Again, God hath promised to hear his people, not only for themselves, but for others also. As Isa. 45. 11. Jam. 5. 14, 15, 16. 1 John 5. 16. Now when ever God makes a Promise to the doing of a Duty, it is, as to encourage, so likewise to engage to the doing of it. Furthermore, The Examples of the Godly in all ages, praying for others, as well as for themselves, bind you to this Duty: Abraham prayed for Sodom, Lot for Zoar, Moses for the Israelites, David for the whole Church, Paul for particular Churches; as for the Romans, Rom. 1. 9. for the Colossions, Col. 1. 9. and not only for▪ particular Churches, but for particular Persons; as for Timothy, 2 Tim. 1. 3. for Philemon, Philem. v. 4. These Examples ought to be imitated. They have been earnest likewise with others for their Prayers; as Hezekiah for Isaiah 's prayers, 2 King. 19. 4. Paul for the Romaus prayers. See how passionatly earnest, and importunate he was ( Now I beseech you, Brethren, for the Lord Jesus Christ his sake, and for the love of the Spirit, that ye strive together with me, in your prayers to God for me.) Rom. 15. 30. Which he would not have been, but that he knew, that to pray for others was not only▪ a Duty, but a very prevailing Duty (if performed aright) for those on whose behalf it should be performed. And therefore he was in great hopes, and did exceedingly comfort himself upon the prayers that were made for him; as upon the Corinthians prayers, 2 Cor. 1. 11. and upon the Philippians prayers, Phil. 1. 19. We may add unto all this, that the Precept of Christian Charity requires no less of you, (easpecially when your prayers are desired by any on their behalf.) For therein you are commanded to love your neighbor as yourselves; and if to love him as yourselves, then certainly to pray for him as well as for yourselves. To Pray for your selves, necessity requires; to Pray for others, Charity. Charity begins at home, but doth not stay at home. The Law also of your Communion with Christ requires it. You have Communion with him in his Priestly Office, and by virtue of that are made Priests unto God, 1 Pet. 2. 9. and therefore as such, are bound to make intercession for others. Lastly, Hereby you shall imitate the example of Christ, who Prayed not only for himself, but for others, which you are especially bound to do. For he hath given us an example that we should follow his steps, 1 Pet. 2. 21.

Thus you see it is your Duty to Pray for Others, as well as for your Selves.

Now this being premised, I will show you,

2. That it is your Duty to Pray for Others as well as for your Selves with Ejaculatory Prayer.

For the proof of this consider,

First, You are expressly commanded to Pray with all Prayer for all Saints. So in the Text, Praying always with all Prayer for all Saints, &c. and therefore with this. So that you are to Pray not only for your Selves with Ejaculatory Prayer, but for Others also.

Secondly, You have many Examples of Ejaculatory Prayer for Others recorded in the Scripture. Abraham Prayed with Ejaculatory Prayer for Ishmael. And Abraham said, Oh that Ishmael might live before thee, Gen. 17. 18. Eli Prayed with Ejaculatory Prayer for Hannah. Go in peace, and the God of Israel grant thee thy Petition that thou hast asked of him, 1 Sam. 1. 17. Elishah Prayed with Ejaculatory Prayer for his Servant. And Elisha prayed, and said, Lord, I pray thee, open his eyes that he may see, 2 King. 6. 17. Stephen Prayed with Ejaculatory Prayer for those that stoned him. And he kneeled down, and cried with a loud voice; Lord, lay not this sin to their charge, Act. 7. 60. Christ Prayed with Ejaculatory Prayer for those that Crucified him. Then said Jesus, Father, forgive them, for they know not what they do, Luke 23. 34. These, and divers other Examples there are of Ejaculatory Prayer for Others in Scripture, which you are bound to follow.

Thirdly, God hath heard Ejaculatory Prayer for Others. He heard Abraham's Ejaculatory Prayer for Ishmael. As for Ishmael, I have heard thee, Behold I have blessed him, and will make him fruitful, &c. So Eli's Ejaculatory Prayer for Hannah, 1 Sam. 1. 26. in granting her Petition, he granted his which he made on her behalf. So the Lord heard Elisha's Ejaculatory Prayer for his Servant. The Lord opened the eyes of the Young man, and he saw, 2 King. 6. 17. So Stephen's & Christ 's. Now as the Command and the Examples lay an obligation upon you, so this Experience of God's hearing it, is, and should be an encouragement to you, to be much in it. As David, Psal. 32. 5. telling of God's hearing him, &c. Saith, For this shall everyone that is Godly pray unto thee in a time when thou mayest be found.

Fourthly. You cannot Pray for so many in particular in your Set-prayers as you may in your Ejaculatory Prayers. It is your Duty, not only to Pray for others in the general, but in particular also. The Apostle tells that when he Prayed for others, he mentioned them particularly by name in his Prayers. So Rom. 1. 9. I make mention of you in my Prayers. And so he tells the Ephesians, Ephes. 1. 16. So the Thessalonians, 1 Thes. 1. 2. So Philemon, Philem. v. 4. He made mention of particular Churches by name, and of particular Persons by name. So Abraham made mention of his Son Ishmael by name; and Job, when he Prayed for his Children, did not only Pray for them all in the general, but for every one in particular. He offered a Sacrifice ('tis said) according to the number of them all.

Fifthly, You cannot Pray so suddenly and speedily for them in your Set-prayers, as you may in your Ejaculatory Prayers. Many times their necessity is so urgent, that there must be Prayer for them presently, without any delay. But that cannot be always in Set-prayer, because that requires a certain time, which is not always coincident with others occasions.

Sixthly, You cannot Pray so much with them in Set-prayer, as you may in Ejaculatory Prayer. 'It is but seldom (in comparison) that you can be with them in Set-prayer, so as to Pray for them in their presence; and yet that is your Duty: But you may, when ever you be with them, Pray for them in Ejaculatory Prayer. To Pray for them, and with them, that is, in their presence, in their hearing, will the more convince them of your love to them, direct and quicken them to their Duty, and provoke them to Pray for you with Ejaculatory Prayer too, and so there will be a mutual exchange of Ejaculatory Prayers with each other. As Ruth 2. 4.

For these Reasons you ought to be much in Ejaculatory Prayer for Others: and so you have the first Particular; Why you should Pray with Ejaculatory Prayers for Others. The Second is,

11. When you should Pray with Ejaculatory Prayer for Others, or what are the special seasons of performing this Duty of Ejaculatory Prayer for Others.

1. When you go to Visit them, or do occasionally meet with them, Gen. 47. 7. And Joseph brought in Jacob his Father, and set him before Pharaoh, and Jacob blessed Pharaoh: that is, Prayed by Ejaculatory Prayer for a Blessing upon him.

2. When they are going from you. So when Jacob went from Isaac, Isaac Prayed for him with Ejaculatory Prayer. God Almighty bless thee, and make thee fruitful, and multiply thee, &c. Gen. 28. 3.

3. When you are going from them. So Jacob, when he went out from Pharaoh, Gen. 47. 10.

4. When you do occasionally think of them, when they come to your reremembrance. So Paul, Phil. 1. 3. I thank God upon every remembrance of you, always in every Prayer of mine for you all, making request with joy. Then remembering the condition they be in, or are like to be in, accordingly let your Prayer be.

5. When sudden danger unawares doth surprise them, then dart up some sudden Ejaculatory Prayer for them. Ejaculatory Prayer is especially useful upon sudden occasions both for ourselves, and others. Herein lies one special excellency of it. Then pray that the Lord would be a present help in time of trouble, that he would make speed to help, that he would interpose, &c.

6. When they are undertaking any difficult and hazardous Service. So when David was going to fight with the Philistine; Saul said, Go, and the Lord be with thee, 1 Sam. 17. 37.

7. When you receive any special kindness from any. Thus Naomi, when Ruth told how kind Boaz had been, Ruth 2. 19, 20. When she saw what she had gleaned, she said, where hast thou gleaned today? Blessed be he that did take knowledge of thee, v. 19. And when Ruth had told her, she said, Blessed be he of the Lord, who hath not left off his kindness to the living, and to the dead. So Paul, speaking of Onesiphorus 's kindness, takes an occasion to pray for him with Ejaculatory Prayer, 2 Tim. 1. 16, 18. The Lord give mercy to the house of Onesyphorus, for he oft refreshed me; the Lord grant unto him, that he may find mercy of the Lord at that day.

8. When they are actually at work in their particular Callings:

Then bid them God speed. Then say, We bless you in the name of the Lord, or Lord be with thy Servants, Prosper the work of their hands. Thus Boaz, when he came into the field to the Reapers, Ruth 2. 4. said, The Lord be with you.

9. When they desire you to pray for them, when they beg your Prayers, then presently dart up some Ejaculatory Prayer for them.

10. When they utter any Ejaculatory Prayer for you. So when Boaz prayed for the Reapers, The Lord be with you; they answered, The Lord bless thee, Ruth 2. 4.

11. When they are entering into a new Relation, or changing their condition. So when Boaz Marryed Ruth, all the people that were in the Gate, and the Elders said, The Lord make the woman that is come into thy house, like Rachel, and like Leah, which two did build the house of Israel, Ruth 4. 11, 12.

12. When you are giving any good Exhortation, or Counsel,

And thus you have the second Particular, When you should pray with Ejaculatory Prayer for Others. The Third is.

III. For Whom you should pray, when you pray with ejaculatory Prayer for Others.

1. The Text saith, for all Saints; that is for all Saints living here upon Earth, For you are not to pray for those that are dead. And therefore David left off praying for his Child, as soon as he knew that he was dead, 2 Sam. 12. 23. This I note, because 'tis ordinary for ignorant persons, though not to make Setprayers (they being out of use since Popery hath expired) yet to make Ejaculatory Prayers for the dead. As when they speak of such an one that is dead, to say,

But there is neither Precept, nor approved Example of this in the Scripture, and therefore you must not pray for the dead, but for the living; and not only for those that are living at present, but for those that shall be living for the future, John 17. 20.

Again,

2. The Apostle saith, 1 Tim. 2. 1. for all forts; not only Saints, but Sinners. We are there commanded to pray for all men, therefore even for the worst, the vilest of men; for Ejaculatory Prayer may prevail for the Conversion of such. Yet this you must know, that you are not to pray for any such, or any else as they are actually engaged in any evil way; you may not dart up any Ejaculatory Prayer for them, as being in such a way.

1. Not for such as Persecute and Oppress the Church of God, Psal. 129. 5, 6, 7, 8.—neither do they that pass by say, The blessing of the Lord be upon you, &c.

2. Not for such as seduce by false Doctrine. 2 Epist. of John v. 10. Bid him not God-speed, for those that do so, are partakers of his evil deeds. And this is true of others, as engaged in any way of sin to the dishonor of God, and detriment of Religion, we may not pray one Ejaculatory Prayer for them, as engaged in such a way. And here by the way you may note, what an evil it is to do that which hinders the Ejaculatory Prayers of others. As it is a great evil for any to do that that hinders their own Prayers; so likewise to do that that hinders the Prayers of others, though it be but their Ejaculatory Prayers. Oh consider, if God cast thee out of their Ejaculatory Prayers, much more doth he cast thee out of their Solemn Prayers. Oh that such would consider.

Thus you see whom you should Pray for by Ejaculatory Prayer, in the general. In special, you must Pray by Ejaculatory Prayer for your special Relations. As Parents must Pray by Ejaculatory Prayer for their Children; Children for their Parents; Masters for their Servants, Servants for their Masters; Ministers for their People, People for their Ministers; Magistrates for their Subjects, Subjects for their Magistrates. What Duties soever we owe to others by virtue of our Relations, we are more especially bound to them by those Relations; and where we are more especially bound, there it is the greater sin to be guilty of neglect. Abraham made Conscience of Ejaculatory Prayer for his Child; Elishah for his Servant; Boaz 's Servants for their Master; the Israelites for their King; 1 King. 1. 39. Let us be careful to do so too. By this means you may procure much good to them; obtain many a Blessing for them. And by this means we may prevail that they become greater Blessings to ourselves; so as that we shall have the greater Comfort in them, and by them.

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 Profane. 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 offense, 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 custom, 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 custom, 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 Cumin, 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 show it you by way of information from this Doctrine of Ejaculatory Prayer, that you may learn this, Not to expect to be heard, merely 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 show your ability in Prayer, and get applause, which is Pharisaical; nor think to be heard merely 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 endeavor 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 show, 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

Thus God is near 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 mere formality, or (as we say) a Complement, a Ceremony, and no more.

2. Then it's Formal, when it is without any concurrence 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, though' 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 prayed 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 endeavors, 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. Labor 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 endeavors; 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 anything by it. If your Prayers have no power with yourselves, they will have no power with God. They will not be like Jacob's Prayers, that had such power as to prevail, Hos. 12. 4.

Caut. 3. It must not be Hypocritical. As there is abundance of Hypocrisy 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 Hypocrisy, 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

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, Now though possibly sometimes there may be sincerity in this, as proceeding from true Repentance, yet usually it is nothing▪ but Hypocrisy. For will the Hypocrite pray always? No; as, not with Set-prayer; so not with Ejaculatory Prayer neither, and therefore he is an Hypocrite. Labor therefore to be sincere in your Ejaculatory Prayers both for yourselves, and others. As Formality will m • ke 〈…〉 〈◊〉 so Hypocrisy will make it fly away. This then is the third Particular, It must not be Hypocritical.

Caut. 4. It must not be Profane. As it is,

1. When it is done in a Profane manner, As sportingly, or as it were in jest. 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 everyone 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,

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 myself 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 Profane.

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,

Thou fool, Dost consider what thou Prayest? shall God be with him, and wilt not thou? 'It is as if thou shouldest say, Let God be with him if he will, but so will not I.

2. Many in their mad frantic passion dart out horrid imprecations, 1. Upon themselves.

2. Upon others. As, God confound him, The Devil go with him. Men are very apt to bring their sudden passions into prayer. But this is contrary to the Rule, Bless, and Curse not. Such kind of prayer is like but to recoyl upon yourselves, 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,

And when they have committed a sin, they will say, Not trusted to, as, when men put off▪ all to a Death-bed Ejaculatory Prayer. 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 suddenly 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 itself 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.

CHAP. VII. Directions for the right performance of the Duty of Ejaculatory Prayer.

NOW in the last place to give y •• some Directions for your h •• , to enable you to perform this Duty aright, and to be much in it.

Direct. 1. Labor for truth of Grace. For else you cannot pray acceptably. God will not hear the least Ejaculatory Prayer that a wicked man darts up unto him. The Prayer of the wicked is Abomination. See Prov. 15. 8. and Rom. 8. 8.

Direct. 2. Be very watchful. This will be a special help to you. The Watchman cries upon every occasion; and so the Watchful Christian. The Watchman is purposely set to descry occasions, and for this end do you watch; watch unto Prayer, 1 Pet. 4. 7. unto Ejaculatory Prayer. Watch and Pray, Mat. 26. 41. If you watch, you will pray, else not: that is, not so frequently as you ought. He that means to throw or shoot a dart, watcheth diligently for his opportunity. So must you do, else many an advantag will be lost as not observed. Watch therefore to see if any danger be towards, any temptation, any sin, any suffering, that accordingly you may cry unto God, by E •• culatory Prayer.

Direct. 3. Labor for quickness of apprehension, that so you may not watch in vain, or so much in vain, as you must needs do if you bewithout it. Some can apprehend quicker than others. Labor therefore for a spiritual Sagacity, a spirit of discerning, an accute sense, a clear quick-sighted eye. For a blind man to watch to is no purpose and for one that is poreblind is little better. Therefore,

1. Get your he arts purged from Lusts, for they blind the eye of the understanding that it cannot see. And besides this,

2. Give all diligence to be adding to your Faith Virtue, &c. For he that lacketh these things is blind, and cannot see affar off, 2 Pet. 1. 5-9.

3. Let your senses be experienced to discern good and evil, Heb. 5. 14. For as by frequent exercise real habits are begotten, so thereby spiritual habits are incresed, and perfected.

Direct. 4. Labor to preserve in your souls a spiritual tenderness, that so you may not only discover, but affected with what you discover. When the heart is hardened, then, though' a man have never so clear Apprehensions and Convictions, yet they do not prevail, but he neglects God in them. But when the heart is soft and tender, it cannot endure to lie under the guilt of the least sin, or be without a sense of the love of God, &c. but will presently fly unto God by Ejaculatory Prayer for it.

Direct. 5. Labor to see what danger you be in continually, and then you will be still looking up, and flying to God continually. Still think with yourselves that you walk among snares, that you are not secure, and this will make you frequent in Ejaculatory Prayer unto God. Now there is no place, no company, or condition you can be in, but you need the help of God to assist, to protect and preserve you in it. You may, nay you ought to assure yourselves, that (though you do not see it, yet) you are in continual danger, in jeopardy every moment. For there are hidden snares, and the Devil goes about continually seeking whom he may devour. Therefore besides the manifest and apparent dangers that sometimes there are to be taken notice of: (for the discovery of which, you are to watch (as hath been said) besides these I say, you should believe that there are hidden dangers, and this will make you be continually darting up Prayers unto God for protection, and preservation.

You take most hurt by these hidden, these unseen danges ( for in vain is the Net spread in the sight of any bird ) therefore labor to get your hearts affected with this Consideration, and then you shall be thereby very much quickened to be much in this Duty.

Direct. 6. Set God always before you. For the sight of God is very attractable, it's the nature of the sight of God to draw the soul after him. When a man forgets God, and hath him not in his thoughts, there is no motion after him, but when he sees him, he cannot but upon every occasion fly unto him. When the Child sees the Mother, he cries after her, though before (while she was out of sight) he was well enough without her.

Direct. 7. Keep grace in continual exercise. Be still stirring up the fire, and blowing it into a flame. It's the nature of Grace (as of fire) when stirred up, and set on work, to be darting upwards.

Direct. 8. Grieve not the Spirit, cause it not to depart. For the Spirit it is that enables to cry, Abba, Father. It is from the spirit that men are much in Ejaculatory Prayer.

Direct. 9. Accustome yourselves to be much in Ejaculatory Prayer. For the Soul moves most that way, that it is most used to. This will make it natural as it were, and very easy. When once we are used to a thing, we can do it upon all occasions, and we do it freely without difficulty.

Direct. 10. Keep Conscience clear, for else you will not dare, at least will have but little heart to be darting up any Ejaculatory Prayer to God upon any occasion. Guilt unbends the bow, weakens the arm, and makes it tremble. For this end, be sure you keep in a good way, for else there must needs be guilt, and consequently fear, which will hinder the praying by Ejaculatory Prayer unto God.

Direct. 11. Be humbled for your neglect of Ejaculatory Prayer. for a man will not make conscience of a Duty, and be serious and constant in the performance of it, till he be first sensible of his sin in omitting it, and thoroughly humbled for it.

Direct. 12. Observe experiences of the evil essects of neglecting Ejaculatory Prayer, and frequently bring them to remembrance. As, how often you have miscarried in Company, &c. by reason of your neglecting to lift up your heart by Ejaculatory Prayer to God to be with you, &c.

Direct. 13. Often consider with yourselves,

there may be something, and I do not see it. By this means you will come to see. Again Consider with yourselves, Can I dart up a Prayer unto God being in such a way? Am I now in such a frame of Spirit, such a place, such a company, as that And if you cannot, endeavor speedily to get out of it. For if thou canst not pray there, what shouldest thou do there? When a man tries a dart, or shoots in such a place, and finds he cannot, he presently leaves that place; and goes to a better. And so do you, when you find you are not where you should be. By this means you will remove the impediment. And you should take heed your Prayers be not hinhered. 1 Pet. 3. 7.

Direct. 14. Often call yourselves to an account.

Since I have been here? Since I have been in this place? Since I have been in this company? And if you find you have not, then cheek yourselves for it, and stir up yourselves presently to it.