05. Part 1, Chapter 2. Ejaculatory Prayer

CHAPTER II. OF THE DIVERSE KINDS OF PRAYER. AND FIRST, OF EJACULATORY PRAYER.

Having spoken of prayer in general, we come now to speak of the species and sorts of prayer; and therein first, of sudden or ejaculatory prayer; in respect of which, we may be said to pray, and must also “pray without ceasing.” He who enjoins us indefinitely to pray without ceasing, commands us also to pray in an ejaculatory way: “Pray with all prayer,” or all manner of prayer, and so this also. Ejaculatory prayer is either mental only, or vocal also.

Ejaculatory prayer mental, is a short, yet serious and sincere lifting up of the heart’s desires and ails unto the Lord; the mind, as it were, inwardly uttering the same to him. Thus Jehoshaphat cried to the Lord. And thus Samson called upon the Lord, and said, (in God’s hearing, not in the lad’s hearing that led him): “O Lord God remember me,” etc. Thus Nehemiah prayed unto the God of heaven, yet the king, then present, neither hears a whisper, not sees any motion of his ups, whilst Nehemiah is thus speaking a word or two of moment to the King, I Kings. Moses’ mental speaking to God, was a loud cry in the Lord’s ears; he spake nothing vocally, yet “Why criest thou,” saith the Lord? Believers are to God through Christ a spiritual temple and house, that within this house, also, in the most part thereof, this holy incense of ejaculatory prayer may be offered to the Lord with acceptance.

Ejaculatory prayer vocal, is a holy apostrophe, or turning one’s speech to God prayer-wise, in some short, yet pithy expressions, from what a gracious person is thinking, saying, doing, or suffering. Thus Jacob breaks off his continued speech in blessing his sons, turning himself to God: “O Lord, I have waited for thy salvation.” So Isaiah, from threatening the Assyrians, turns prayer-wise to God: “O Lord be merciful unto us.” So Micah, in like sort: “Feed thy people with thy rod.” Thus Christ breaks off his speech to his disciples, and turns it to his Father: “Father, glorify thy name,” etc. From reproving his fellow does the penitent thief turn his speech to Christ: “Lord remember me in thy kingdom.” Thus Nehemiah, amidst his reforming work, oftentimes turns him to God thus: “Remember me, o my God, concerning this,” etc.

Let us now speak a little of the excellency and necessity of prayer without ceasing in an ejaculatory way, give reasons for it, and apply it. The excellency hereof may appear, both by the nature and by the rise of it. It is the first breath of a regenerate man. As soon as a man is born again, he thus at least crieth: “Abba, Father. In that ye are the sons of God, be bath sent out the spirit of his Son into your hearts, crying, Abba, Father.” And when his body breathes its last, this is a gracious person’s last breathing. Hence such parting cries of God’s children at the stake, in the flames, amidst the stones, or on a cross: “Lord receive my spirit; into thy hands I commend my spirit.” And such were Stephen’s, who was stoned, calling on the Lord, and saying “Lord Jesus, receive my spirit; Lord, lay not this sin to their charge.” The last words of the worthies oil God, we account to be most memorable, and to have some spiritual excellency enstamped upon them, and these words are such like ejaculations. If it were possible to hear the last whispers of the saints’ souls, as ready to leave their bodies, they would be found to be such like breathings of their desire to him to whom they are going. Ejaculatory prayer, also, is the first and last of set and solemn prayer, when rightly performed. God prepares the heart of the humble to pray acceptably, even by these preparatory liftings up of the heart prayer-wise. The heart is first thus prepared, then the hand that way stretched out. Look upon Solomon in that presidental prayer of his; his hands spread to heaven before he spake, showed where his heart was lifted beforehand. The last also of solemn prayer is issued in an ejaculation, an ejaculatory amen, comprehending the closing desires, and feeling motions of faith to all before pleaded for. All the prayers of a gracious suppliant are not ended with his continued speech in prayer; no, his heart is lifting and lifting; as you see a bell-rope oft hoisting up after you have done ringing the bell. Many a long look, and heart- wish follows such a one’s desire to heaven, and all together come before the Lord for mercy. Hence the Lord, as he is nigh to them that call upon so he fulfilleth the desires of them that fear Solomon’s heart was as well left in heaven after the end of his prayer, whereof his fixed eyes there a speaking sign, as gotten thither before he began.

Ejaculatory prayer is the very quintessence of solemn prayer; it is the very spirit into which that is distilled and resolved. When a gracious person’s heart is left in heaven, uttering its after-requests, now prayer is well carried on. These shorter postscripts, written after the other longer letter indited by the Spirit, and directed to the Lord, have ever something of note and worth. This epitome of prayer, how solid is it? So much for a taste of the nature of it.

Let us withal consider this holy duty of ejaculatory prayer in the spring and rise thereof; and especially those lively and forcible rebounds of the gracious spirit of a saint of God, moved by the hand of the Spirit of God. Ejaculatory prayer is the harmonious, sweet-sounding echo of the Spirit, fore- speaking to the heart. When thou saidst, Seek my face, there is the Lord’s voice; my heart answered, Thy face, Lord, will I seek; there is the echo. David, before he is solemnly praying, as afterward he is, turns his speech to the Lord, telling him what his heavenly desires say, I will seek thy face, or my heart’s desires are so to do. Ejaculations are the spiritual ventings and breathings of a gracious heart, filled with the wine of the spirit, very precious, very pleasant to the taste of the Lord. Sometimes the saint’s hearts are so filled with a spirit of holy joy, sometimes of praise, sometimes of love to the Lord, that variety of holy desires pressing fast on, they are forced to give them vent by short ejaculations. Ejaculations are the holy evaporations of a heart thoroughly warmed with some special workings of faith and love of Christ. When David’s heart is thus boiling hot, he breaks off his discourse from Christ, and breathes out holy desires unto Christ Gird thy sword upon thy thigh, and ride prosperously. Ejaculations are the holy sparks ascending up one after another, from the stirring of the fired coals of the Spirit in the heart. From the holy admiration of God and his goodness, power, wisdom, faithfulness, etc., proceed holy ejaculations. From that transcendence of God’s dispensations to Asaph’s reason, who had his heart’s fore discourses about the same, proceeds, that verily, or nevertheless God is good to Israel. From Micah’s admiring at the unparalleled grace of God, Who is a God like unto thee? He tells the church what God will do; he will turn again, and will subdue our iniquities, and then makes his apostrophe to the Lord: Thou wilt cast all their sins into the depth of the sea; and, Thou wilt perform the truth to Jacob. God calls for these holy apostrophes from this ground of admiration at his marvelous providences: Say unto God, how terrible art thou in thy works! The excellency of this fruit must needs partake of the excellency of such a root as is an admiring frame.

Ejaculations arise from the spiritualizing of the heart upon any occasion. As when David is spiritual in contemplation of the works of God: “When I consider thy heavens,” etc., his heart being ejactilatory, saith, “Lord, what is man that thou art thus mindful of him?” So, when he was in a likely manner musing upon the immensity of God, he breaks out thus, “How precious are thy thoughts to me, O God!” From the view taken of God’s justice or mercy, or from any holy discourse with others about the same, or from singing, and sounding forth God’s praises, wherein the saints are spiritual, arise some holy ejaculations or other. In all these, and each of these, was Deborah so spiritual to the last, whence that ejaculatory prayer of hers, “So let thine enemies perish, Lord; but let those that love thee be like the sun in its might.” If the Lord breathe upon our hearts at his table, or in his word, the Spirit of God draws out our hearts to send some ejaculatory lift of prayer, either in the way of petition, or thanksgiving, or the like. When the Lord Jesus speaks effectually to John’s heart, “I come quickly,” thence springs his ejaculatory “Amen, even so come Lord Jesus, come quickly;” Christ effectually preaching that hard lesson of brotherly forgiveness, it caused that ejaculation from them,” Lord, increase our faith.” If David hear that word twice, “That all power belongs to God,” his spirit is elevated to make this short, hearty speech, “Also to thee, O Lord, belongeth mercy.” From the angel’s lively discourse with Mary about Christ, who was to be incarnate, and to be formed in her, her heart being warmed, she turns her speech to the Lord, who sent that his angel, “Be it to thy servant according to thy word.” So, then, holy ejaculations are the very spirits of the spiritual workings of God, or at the leastwise from the Lord’s spiritualizing of his saints in his providences or ordinances, and therefore great in their excellency.

Let us add another infallible argument of the excellency of this duty of ejaculatory prayer, and that is from the high esteem, and real respects which God himself has expressed thereof. Habakkuk’s discourse, though mostly doctrinal, and only something mentioned in a short way of petition and of praising God, yet as from the most excellent part in God’s account, it is all called his prayer. The penitent thief’s ejaculation, “Lord, remember me when thou comest into thy kingdom,” is graciously owned and answered by Jesus Christ, “This day shalt thou be with me in Paradise.” The publican, ejaculatorily praying, “Lord, be merciful to me a sinner,” goes away justified, yea, that ejaculatory apostrophe of Moses to God,” Why hast thou so evilly entreated the people?” yet hath its gracious return from the Lord. Then said the Lord, “Now shalt thou see what I will do to Pharaoh.” The Israelites at the Red Sea were so afraid with a distrustful fear, that Moses bids them not to fear, yet being thus afraid, they cried unto the Lord, and both Nehemiah and Joshua testify, that God heard that cry of theirs, and put darkness between them and the Egyptians, and drowned the Egyptians in the Red Sea. David, when in such a hurry of distrust that be said to God, “I am cut off from thy sight,” yet says, “Nevertheless thou hast heard the voice of my supplications.” Ejaculations are but short breathings of the saint’s spirits, but being breathed once, they scarce ever expire in respect of the efficacies and issues of them. These short speeches are best remembered, their memorials are of a very long date with the Lord. That grey-headed ejaculation of Noah, “God establish Japhet to dwell in the tents of Shem,” has had, now has, and still will have its answer, in the Gentiles, of Japhet’s coming into the fellowship with the church. The day of judgment, although not a season of praying, yet of full answers of such like prayers made with respect to the day. Paul’s short prayer, “The Lord show mercy to the house of Onesiphorus,” at that day shall have then a full return. At that day when the saints’ treasures laid up in heaven shall be opened, these lesser pieces shall have their weight, worth, and use, when it shall be said, these and these have been the prayers of such and such of the saints, and these and these are the issues and fruits of them to such and such.

Thus much touching the excellency of such ejaculations; now of the necessity thereof. The saint’s sudden straits require prayer, but will not afford time for continued prayer. Then is the time for ejaculatory prayer. At this dead lift, now, Moses’ cry will do well, Exodus 14:15. Then Jehosaphat must hie to heaven, when begirt with bloodthirsty men; in continued prayer he cannot, but by ejaculatory prayer he may. Then Jehosaphat cried to the Lord. Scribbling is but a poor shift for David, when known in the presence of the king of Gath, and when there is no place for solemn prayer, then he must use ejaculatory prayer:

“I sought the Lord, and he heard me.” This poor man cried, and the Lord beard him and saved him. Asa, when about to join battle, thus cried unto the Lord his God with marvellous success. David in that strait prays against Ahithophel’s counsels:

“Lord, turn Ahithophel’s counsel into foolishness,” and the issue shows it took. Moses, among a company of murmurers, has none lit to join in prayer in a more solemn way; though he spake nothing vocally, he cried thus effectually, he cried to the Lord, and he showed him a tree to make the bitter waters sweet; Philistines are upon the Israelites; then is only room for Samuel’s ejaculatory cry; and Samuel cried unto the Lord, and he heard him. Hezekiah’s deadly sickness will only give him leave to pray thus. He turned his face to the wall and prayed, “0 Lord, remember me.” Sudden and strong temptations disable David to make such coned prayer, but he will then make many of these ejaculatory requests. Nevertheless “thou heardest the cry of my supplications when I cried to thee.” Great griefs and presages fill the saints’ hearts, and lay their speech, but then their hearts burst forth into unutterable sighs and groans, whose meaning the Lord knoweth, Romans 8:26.

Surely saints, as men of tender consciences, ever and anon offending in deed, but as frequently smitten in their hearts for it, cannot but be often put upon it, in the interims of continued prayer, to bespeak mercy and pardon whilst their hearts are thus afflicted. And David’s heart smote him for numbering the people, and David said unto the Lord, “I have sinned, I beseech thee take away the iniquity of thy servant.” And as sudden faults of ours, so sudden strokes of God put the saints upon this. When David saw the angel smiting the people, he said, “It is I that have sinned, what have these sweep done?” Sudden injuries from men cause an injured Jephthah to make his short appeal to the Lord, saying, “The Lord be judge between Israel sand Ammon.” Israel injuriously begirts Judah, and no other help for them but this, Judah cried unto) the Lord. Pharaoh with a huge host, has Israel at an advantage, and they must needs then thus cry out unto the Lord. Enemies’ unexpected scorns of the saints, put the saints upon these short appeals, Nehemiah 4:5, “Hear, O our God, for we are despised.” Their sudden affrighting of them, doth as much; they all made us afraid: “Now, therefore, O our God, strengthen my hands.” The present hearing of the prince’s good-will to the commonwealth, put forth goodly subjects then present, to affix their ejaculatory amen thereto: “Amen, the Lord thy God say so too.” A sudden hand of God upon others, put godly Moses upon it thus to pray for Miriam:

“O Lord, heal her,” and godly Hezekiah to pray for his people: “The good Lord pardon every one that prepares his heart to seek the Lord, though not so prepared. And the Lord hearkened, and healed the people.” Any sudden notice of some special service of God, unto which some of the saints are addressing themselves, must needs put others that hear thereof, by such sudden lifts of their hearts, to give them a lift therein. Is David going to a solemn sacrifice, godly Araunah will thus wish him good speed: “The Lord thy God accept thee.” Eli perceiving Hannah’s prayer business, cannot but add his fiat also: “The God of Israel grant thee thy petition.” Sudden weighty changes of some of the saints in their outward condition, put others that hear of it upon this holy service of love to them, as Boaz his godly neighbors: “The Lord make this woman like Rachel and Leah.” Sudden anti unexpected kindnesses shown to the saints, will put them to speed such a kind of messenger as this to heaven, presently to tell their father of it. Naomi seeing Boaz’ kindness to his daughter Ruth, saith “blessed be he of the Lord, that hath not left off his kindness to the living, and to the dead.” Besides, even one ejaculation of the saints, puts them into making more, upon praying thus also without ceasing. One ejaculation begets another: “With my soul have I desired thee in the night, yea, with my spirit within me will I seek thee early;” because they had thus prayed, they will pray yet more. Psalms 62:1, “Hear my cry, attend to my prayer;” and Psalms 62:2, “From the end of the earth will I cry.” He had thus cried, and he will therefore cry again and again. As billows of temptation ever and anon stop his mouth and interrupt him, so as he now and then does but peep above water, and get breathing space, he will thus cry, lead me, or guide me, or carry me to yonder rock which is higher than I. Hence Jonah, in his perishing condition, mentions his prayers; there were many of these short prayers like messengers sent post in some great and present stress one after the other, to speed succor from heaven.

Yea, these holy traders with heaven, using to make as quick returns, as speedy dealings thus with the Lord; as they gain upon the Lord, they are suddenly sending for more, and bespeaking yet more blessings from him. When Moses by his short prayers has got a grant of God, “My presence shall go with thee,” then does he in holy way grow upon God. He has one short, yet no small request more:

“I beseech thee show me thy glory.” And he has another request yet more: “Pardon our iniquities, and take us for thine inheritance.” So Abraham’s short requests as they are granted, so they multply: “if there be fifty, Lord, in Sodom, wilt thou not spare it?” and then if but forty-five, then if forty, then if thirty, then if twenty, then if ten.

Thus much also be spoken to show the necessity of this duty in sundry respects. Let us now briefly add a reason or two, yet further to enforce this duty. The first is taken from the nature and property of this duty, which honors the Lord in a special manner, as a glorious spirit which needs not any words of ours to express what we would to him. He can hear the holy language and speech of our spirits; he understands the meaning of sighs not to be expressed. Ejaculatory prayer proclaims the Lord, that He is not as the idol gods, who needs not to be awakened by loud outcries, as Elijah derided Baal’s priests, wishes them to cry aloud. No, this proclaims to all the world, that the God of the saints is an all-seeing God, espying the least moving of their desires to him, that he is in all, and through all, and fills every place; yea, that he is a very present help at any dead lift; that he is a God hearing prayers, the shortest of them. If Ephraim but lisp and whisper out, “Turn thou me, and I shall be turned,” God saith, “I have surely heard him.” If Israel take unto them words of prayer, though but short, “Take away all iniquity, and receive us graciously,” God can, and will say, “I have surely heard him, and observed him.” This glorifies him, as one who assuredly waits to be gracious, that any such cry and whisper as this is of the saints, is attended by him. “The Lord waits to be gracious;” and verse 19, is a demonstration thereof, “The Lord will be very gracious at the voice of thy cry.” The second reason is taken from the precious fruits of the earnest performance of this duty; of such sudden and short lifts of the heart to the Lord.

1. It is a very special means to keep our heart8 very spiritual and savory, when so often in heaven, taking some short turns with God and Jesus Christ. When so oft with God, distances will not so easily grow when conversing so with God, there is more of his brightness, more of his image upon such a one’s face and heart. When gracious persons are ever and anon making such holy stands and pauses of spirit, they are kept closer with God. Take two professors, the one careless in this, the other diligent in attending to it. Alas, what sad bruises and falls upon the very shadow of a temptation? If he get some kind of hold of a promise, this sword of the spirit hangs loose and dangling (as it were) like Amasa’s sword, yea, all the rest of his spiritual armor, is answerable; yea, but the other keeps himself that the evil one toucheth him not, enters not into temptation. He hath gospel promises made known, and made over to him to use at any time, he has them by him, he keeps a holy edge upon them, by which he cuts asunder many temptations. He has his faith and hope in its strength; his “bow abides in his strength, and his arms are not broken.” If temptations to unrighteous or guileful dealings be- girt him, his heart cries out, God forbid; O Lord, how dare I so sin against thee! If foiled at any time, he presently cries, O Lord, ah my vile heart, Lord, Lord, help! or if unexpected afflictions be ordered to him, hereby ties his shoes of peace ever and anon closer, patience (Lord) do me good thereby; and so is not galled or grieved, as the other when meeting with such hard ways. Paul was much that way with God, learned contentment in all conditions, knew how to be full and how to be hungry, to abound and to want, and to glory in infirmities.

2. It is a special means to fit us for more solemn and continued prayer. They are ever good proficients in that holy art of pleading, they are ever and anon thus plodding upon it; their minds thus exercised in it upon all occasions. Such as will be ever and anon thus whetting their praying spirits and graces, will make work of it when they come to it. They that are good at these running pulls and trips, are surely good wrestlers with God. It is no new or strange work to such to pray, that when they come to pray more solemnly they know not how to set about it; their hearts are not so out of tune as are those of idle professors. No, these that have been so oft in a day at work with God this way, have not their tools to seek, but at hand, and all in good plight, fit for use. Praying thoughts and desires are in a holy readiness.

3. It is a means to meet oft with God. If Abraham’s servant be thus walking with God in his journey, God will be with him, he will meet him. No sooner hath he done speaking to God in his heart, than he discerneth that God is with him, and accordingly blesseth him, that being in the way he led him. God is oft with the minister and his study, who is thus praying oft in his heart for good speed in his work; oft with the laboring man in the field, whilst at his work, if thus employed spiritually.

Now let us make some brief use hereof, and close this with some cautions.

Let it humble us, that we are so careless in lifting up such ejaculatory prayers to the Lord upon every occasion. ‘What strangeness grows oftentimes betwixt God and our souls, for want of these more transient and occasional talkings with the Lord! How many precious things in private communion of saints, and edifying discourses are lost for want of some forelifts, and present lifting up of our hearts for the presence of God therein, and blessing of God thereupon? How many precious words of grace spoken by God to us will warm and affect us at present hearing of them, yet are lost in respect of the abiding light and life of them, for want of serious and thankful committing of them to the Lord by such short ejaculatory prayer, that he might keep them for us? Moses did otherwise when God spake home to him, he hasteth to bow before him, and by a short prayer improves that particular spoken, that God was one pardoning iniquity. Let my Lord pardon our iniquity and our sin. He presently retails and puts to holy use that blessed treasury of grace delivered of God to him. But we oftentimes, intending haply to tell God of it more solemnly, in the mean time lose it, for want of present improving of it this way. Yea, many affecting providences, respecting ourselves or others, which are unexpectedly ordered, lose their kindly work upon us for want of a present lifting up of our hearts in some suitable though short ejaculations. How much of God in our particular callings, how many quickening motions of the spirit suggested to us therein, e in a God, forgive, arise, we beseech thee, by whom shall Jacob arise, for he is small?” or as the sudden stroke of God forced Pelatiah, while Ezekiel was prophesying, turned his speech to the Lord, “Ah, Lord God, wilt thou make a full end of the remnant of Israel!” Yea, will not variety of afflictions, some outward, some inward, which once in every four and twenty hours are wont to befall us, put us upon it to cry as sometime tile church did in hers, “Behold, O Lord, see and consider.” As Jesus Christ did in his, when inwardly loaded, as well as outwardly afflicted: “My God, my God, why hast thou forsaken me?” And whither also will our spirits wander betwixt our solemn praying in the morning and that at evening, if we do not now and then, each day try whether our hearts be gone out of call after vain objects? will they not else be too fast wedged in worldly affairs, unless flow and then hereby loosened a little? But for the fastening of this exhortation, and the right managing of the duty exhorted unto, let us lay down, 1. Some motives to it. 2. Some helps and means for it. 3. Some cautions about it. Touching the motives consider,

1. That this precept and duty enjoined of God, is a very precious privilege to the saints, they of all others may well be forward to this duty; in that it is well for them that ejaculatory prayer is acceptable prayer, a choice service which the Lord himself appointeth and delights in: it is well for us, brethren and sisters, that we may thus speak and converse with our God, when none either thinks or knows of it; we may ever and anon talk thus with our heavenly and gracious Sovereign, and others in our very company, neither hear nor mark it; as Nehemiah did in the king’s presence, he prayed to the Lord of heaven, and the king was not privy to it, Nehemiah 2:4. As we walk in the way with others, we may exchange a few of these holy speeches, and yet keep our way and discourse with them; little do carnal persons think how many of these holy lifts sometimes gracious and spiritual persons (occasionally cast into their company) have, while they are with them. It is meat and drink which they know not of, communing with one that is invisible. They may have sweet answers and returns also thereof, which fill their hearts with heavenly joy, wherewith a stranger doth not intermeddle. Yea, in their sleep, the saints may thus be talking with God; it was in a dream when God said unto Solomon, Ask what I shall give thee; and he did so and awakened, and behold it was a dream, a sign, then,, that he was that while as in a sleep, when praying, and yet so graciously accepted, and answered. And alas, what else would have become of God’s Asas and Jehoshaphats, Davids and others, of whom you heard, if this were not prevailing prayer? what should desolate Jonah in the whale’s belly also do? He prayed but in this sort. What shall poor Jeremiah in the dungeon do? but hereby you see he does well enough: “I called upon the name of the Lord out of the low dungeon, and thou heardest my voice.” Some friends would sometimes give a world to exchange a word or two with a choice friend of theirs in their extremity: If I could but send or speak with such a one, will such say, I need not, I should not lie here thus. If my father, if my brother did but know of it, I am sure they would relieve me in my straits: though I am now a Turk’s slave, yet I have such and such friends in such a country which would ransom me. Yea, but the saints need not say so, but if they want opportunity for more formal prayer, yet in this way they may tell their heavenly Father and friend, Jesus Christ, how it is with them. And is not this well for them? Alas, what should dumb ones do, whose tongues the enemy cut out, if yet there were no means left of speaking with their heavenly Father? but blessed be God there is this way left to such. It may be malicious persecutors will throw the saints into a jail, amongst a company of rogues, which will scoff at the very mention of prayer; now see the use of this part of God’s revealed will, enjoining ejaculations for prayers also: the poor saints may then pour out these prayers to their God, in which such a hellish crew cannot well interrupt them; they may hear them sigh, it may be, or see them weep, but judge that as arising from other causes, which indeed and in truth is some sigh of love, holy longing, admiration, or the like; a precious melting of faith in their hearts, amidst these short heart-speeches with the Lord. Sometimes the saints are like Hezekiah, as well oppressed inwardly as outwardly, that they cannot pray, but only, in an abrupt and broken way, chatter, and that within themselves, and at length get out, “Lord, I am oppressed, undertake for me;” and they are like babes in Christ, and can but brokenly stammer out their minds to the Lord, or like the publican, not daring in a manner to speak much; but, in short, to bespeak mercy as to chief of sinners: is it, then, not well for such, that, O Lord be merciful to me a sinner, is such an acceptable prayer with God? yea verily, it is well for the saints when to leave the world, when neither they can speak to be understood of any friend, nor their friends to them, albeit both may desire it with their minds and spirits, and have audience and acceptance; and indeed if this were not so acceptable a duty, many a blessed soul soliloquy with God of the saints living and dying, were made null and useless. And is it not well, then, for the saints that ejaculatory prayer is acceptable prayer? yea, it is very well in these and other respects: and truly, though it be as I may say, ifi for some notorious enemies of God, yet this is so: for the saints can soon do their errand, and in a very few words too. As David did Ahithophel’s. It is well, also, for many a man who is yet in his sins, or at least under captivity to some distemper, that ejaculatory prayer of the saints is of such a nature; they at Taberah had otherwise been consumed, when once the fire of God was kindled amongst them; if Moses’ ejaculatory cry had not been a prayer of the right stamp, and full weight, to pass for current with the Lord: “Moses cried to the Lord, and the fire was quenched;” sundry think Paul fared the better for Stephen’s ejaculatory prayer at his death: “Lord, lay not this sin to their charge.” And assuredly many of the blinded Jews, who ignorantly crucified the Lord of glory, fared the better for the ejaculatory prayer of Christ, “Father, forgive them, for they know not what they do,” witness the conversion of thousands of those, wbo had a hand in crucifying the Lord Jesus. Other saints likewise fare the better for this, that the ejaculatory prayers of others of their brethren for them, are acceptable prayers to God; Onesiphorus will fare the better for the short prayer of Paul, at the very day of judgment: “The Lord grant that he may find mercy at that day.” How well, then, is it in all respects, that God will have his saints praying continually with ejaculatory prayer also?

2. In that it is a service which the Lord by special motion of his spirit puts his saints upon ofttimes, as well as by general command requires the same:

“Let me hear thy voice,” saith Christ to his people, Song of Solomon 2:14, to which the church answers in an ejaculatory prayer, verse 17, “Turn, my beloved, and be thou like a roe.” The Lord puts them upon speaking to him, “Let me hear thy voice;” to which they return an ejaculation, verse 14, “Make haste, my beloved.” Now it will not be safe to neglect any such motions made by the Lord, and by his spirit, lest being grieved, he withdraw from us.

3. In that the most spiritual persons have been, and are thus exercised in those holy ejaculations, as was Christ, as “When he was baptized, he so prayed;” when those disciples returned with that success, he lifts up his heart: “I thank thee, O Father, Lord of heaven and earth.” So John 3:1-36 : “Father, glorify thy name.” “Father, forgive them, for they know not what they do.” So “My God, my God, why hast thou forsaken me?” So when about to leave the world: “Father, into thy hands I commit my spirit.” Thus David and Nehemiah and Moses and others, who were most spiritual, how oft were they thus praying?

4. In that ejaculatory prayer has prevailed with God for great things; persons have been healed of plagues. As upon such a prayer of Hezekiah: “God hearkened, and healed the people.” Wonders have been done by it: “Isaiah cried unto the Lord, and the sun went back ten degrees.” Such wonders were done hereby at the Red Sea, as formerly was shown.

Now, in the second place, consider of some helps to us in this way.

1. Get and maintain a spiritual frame of heart, walk much with God in meditation, and the like; and frequent occasion will be offered of such like talking with Him. A heavenly heart will be often lifted thus heavenward. When Simeon was in such a frame, then he said: “Lord, lettest thou thy servant depart in peace.” So when John is in a like frame, then, “Come, Lord Jesus, come quickly.” One ejaculation or other arises out of the heart in such a frame; and as a branch thereof, get our hearts weaned from the things of the world; be as one leaving the world, and then an old Jacob will be mounting thus: “Lord, I have waited for thy salvation.” David, as a weaned child, was much in holy ejaculations; so was David’s Lord, who was so much above the world, such have most to do in heaven, and therefore so oft moving that way.

2. Get a humble heart, sensible of sins, and selfemptiness. Broken hearts will be often breathing out ejaculatory sighs and requests. The humbled thief upon the cross, publican in the temple, had their ejaculations.

3. Keep in life and light, as much as may be, the sense of the love of God in Christ. When the church is in Christ’s arms, and as in his bosom, then she has her ejaculatory request: “Set me as a seal upon thy arms.” This stirs up holy love in us to God, and that will be making ever and anon abrupt expressions of its desire to Him.

Touching the third thing, consider these cautions.

1. Content not ourselves, that more rarely we have some one lifted this way, but be ever and anon sending up some short requests unto the Lord. Four times in one chapter is Nehemiah doing thus upon several occasions.

2. Look that we do it not in a petitionary way only, but praising way as well: So David: “When I consider thy heavens, I said, what is man that thou art thus mindful of him!” So Jesus Christ: “I thank thee, Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and revealed them to babes,” and “Father, I thank thee, that thou always hearest me.”

3. Look that it be not a bare formal cry, for fashion’s sake, a customary Lord have mercy upon me, or Lord bless me, or the like, in a morning, or at going to bed, resting therein, as if now some goodly service were done, or that suffices; or a more forced outcry to God, occasioned from sudden terrors or distrusts, and the like; or an hypocritical semblance of a heart lifted to heaven, by an affected lifting up the eyes when in others’ company, or in a seemed squeezing out a hollow-hearted sigh, instead of such cordial ejaculations, to which we have been all this while exhorting.

Lastly. Look that none under this pretence lay aside the due and constant exercise of public or private prayer in a more continued way. Let not one duty jostle out another. Continued prayer, in solemn manner, is our duty, as well as ejaculatory prayer, as God willing we shall see in the following part of this discourse; we are the rather to make conscience of ejaculatory prayer, that we may be fit for solemn prayer. And we are so to pray in a continued prayer, as it may leave us, sending up our after ejaculations unto heaven.