Use First. A reproof to those that use not this kind of prayer, or do it in a profane manner; or that use this, but neglect other kinds of prayer.
1. For reproof of those that are wholly unacquainted with ejaculatory prayer—not such a dart to be found in all their quiver. Their heart is as a bow bent indeed, and their quiver full of arrows. But all are shot beside this mark. The world is their butt; at this they let fly all their thoughts. God is so great a stranger with them, that they hardly speak to or think of him from morning to night, though they travel all day in his company. And is it not strange that God, who is so near his creature, should be so far from his thoughts? Where canst thou be, or what can thy eye light upon, that may not bring God to thy remembrance, and give thee a fair occasion to lift up thy heart to him? He is present with thee in every place and company. Thou canst use no creature, enjoy no mercy, feel no affliction, and put thy hand to no work, which will not prompt thee either to beg his counsel, seek his blessing, crave his protection, or give him praise for his gracious providence over thee. The very beast thou ridest on, could it speak—as once Balaam’s ass did—would reprove thy atheism, who goest plodding on thy way, and takest no notice of him that preservest both man and beast. But God speaks once, yea twice, and brutish men perceive it not. Well may Solomon say, ‘The heart of the wicked is of little worth,’ when God is not in all his thoughts. What can that heart be worth, that is stuffed with that which is worth naught? at least within a while will be so? for within that moment wherein these poor wretches die, all their thoughts perish and come to nothing. Truly, though ye were so many kings and emperors, yet, if the stock of your thoughts be spent all the day long upon earthly projects—never flying so high as to lead you into communion with God—you are but like those vermin that are buried alive in some stinking dunghill. The food your souls live upon is low and base, and such must the temper of your souls also needs be.
O! how many are there in the world, whose backs are bravely clad with scarlet, while their souls embrace the dunghill—whose bellies are high fed and deliciously pampered, but their souls set at coarse fare! The body, which is the beggar, is mounted on horseback, and the soul, which is the prince, walks on foot—preferred to no higher employment than to hold her slave’s stirrup—being made to bestow all his thoughts and care how to provide for that, an allowed nothing for itself. Yet these must be cried up for the only happy men in the world! Whereas, some poor creatures are to be found though their outward port and garb in the world renders them despicable—who enjoy more of heaven and true comfort, by the frequent commerce they have with God, as they are at their loom or wheel, in one day, than the other do in all their lives, for all their pomp and fanciful felicities. What account will such give to God for the expense of their thoughts, the first born of their souls? What pity is it that strangers should devour them,—the highest improvement whereof is to send them in embassies to heaven, and to converse with God! He who gave man a countenance erect, to walk—not creep on all four, as some other creatures, with their back upon heaven and mouth to the earth—never intended his soul should stoop so below itself, and lick the dust for its food; but rather, that it should look up to God, and enjoy himself in enjoying communion with him that is the Father of spirits. If it be so bad a spectacle to behold a man bowed down through the deformities or infirmities of his body, as to go like a beast on all four, hands and feet; much more, to see a soul so crippled with ignorance and sensual affections, that it cannot look up from the earth where it lies a roveling, to converse with God its Maker.
2. It reproves those who do indeed shoot now and then to heaven some of these darts of ejaculatory prayers, but in so profane a way as makes both God and gracious men to nauseate them. Did you never hear a vile wretch interlace his discourse with a strange medley of oaths and prayers?—rap out an oath, and then send out a vain prayer, in the midst of his carnal discourse? ‘God forgive us!’ ‘God bless us!’ ‘God be merciful to us!’ Such forms of speech many have got, and they come tumbling out when they do not mind what they say. Now, which do you think is like to get first to heaven—their oaths or their prayers? It is hard to say whether their swearing or their praying is the worst. What base and low thoughts have those wretches of the great God, to make so bold with his holy and reverent name, which should not be thought or spoken of without fear and trembling! ‘The legs of the lame are not equal, so is a parable in the mouth of fools;’ that is, it is uncomely. The name of God doth not fit a profane mouth; the discourse is not equal. One step in hell and another in heaven is too great a stride at once to be taken. To shoot one dart at God in an oath, and another to him in a prayer, what can you make of this but a toying with that which is sacred? Religion and the eye are too tender to be played with. Such prayers as these are shot out of the devil’s bow, and are never to reach heaven, except it be to bring back a curse for him that put them up.
3. A reproof to those who content themselves with this kind of prayer. They will now and then cast a transient glance upon God in a short ejaculation, but never set themselves to seek God in a more sol¬emn way. And is this all thou canst afford? No more than to look in at God’s door, and away presently! Dost thou not think that he expects thou shouldst sometimes come to stay longer with him in a more settled communion? It is true, these occasional visits, when joined with the conscientious performance of the other, is an excellent symptom of a heavenly heart, and speaks grace to be very lively when they are frequent. As when a man between his set meals is so hungry that he must have something to stay his stomach, and yet, when dinner when dinner or supper come, can feed as heartily as if he had eaten noth¬ing—this shows indeed the man to be healthy and strong. But, if a bit by the by takes away his stomach, that he can eat little or nothing at his ordinary meal, this is not so good a sign. Thus here: if a Christian, between his set and solemn seeking of God morning and night, finds an inward hunger upon his spirit, so strongly craving communion with God that he cannot stay till his stated hour for prayer returns, but must ever and anon be refreshing himself with the beverage of ejaculatory prayer, and then comes sharp set to duty at his ordinary set time, this speaks grace to be in statu athletico—strong and thriving; but, on the contrary, it shows a slighty and naughty spirit to make these an excuse or plea for the neglect of the other. Thou tastest, sure, little sweetness, and findest little nourishment from these, or else they would excite thy soul to hunger for further communion with God. As soon as David opened his eyes in the morning, his heart was sallying forth to God—‘When I awake I am still with thee.’ And as he walked abroad in the daytime, every occasion led him into the presence with God: ‘Seven times a day do I praise thee;’ that is, often—as it is said, The righteous fall seven times in a day. But, did these short glances of David's heart steal from the more solemn performance of his duty? No; we find he had his set seasons also: ‘Evening, and morning, and at noon, will I pray, and cry aloud,’ Ps. 55:17. Mr. Ainsworth interprets this place of solemn stated prayer; and it seems to have been the practice of more devout Jews to devote three seasons in a day for that duty. I can no more believe him to be frequent and spiritual in ejaculatory prayer who neglects the season of solemn prayer, than I can believe that he keeps every day in the week a Sabbath who neglects to keep that one which God hath appointed.
