The first of these is by some stiled the Spirit of Prayer : the two later the Gift of Prayer : the two first of these do not fall under the rules of Art , being not to be taught or learnt , and therefore to these our endeavours cannot of themselves contribute , the one being a special grace , the other a common gift of the Spirit grounded upon innate propensity of temper or constitution ; and so t is the third cheifly that concerns our present inquiry .

Each of these may be separated from one another . There may be true grace in the heart , where there is but a very small measure either of this natural or acquired ability . And on the other side , a man may have the Gift of Prayer , who has not the Spirit of Prayer ; that is , there may be a great degree of these common gifts in such as are altogether estranged from the life of grace . Psa. 68.18 'T is probable that Judas was eminent for these , and therefore was chose an Apostle ; and so those others , who at the last day shall plead for themselves , Lord have not we preached in thy name , and cast out Devils , &c. they did all this in his Name ; Mat 7.22 . that is , they were by him both outwardly called and gifted for these services .

Such as have onely the second of these may sometimes exceed those that have the third , whence it comes to passe that men of very ordinary parts in respect of any acquired abilities , may be more ready and copious in this service , then those who in respect of other knowledge are much beyond them .

But then only is this Gift compleat , when there is a joynt concurrence of all these three ingredients , when the heart is sanctified , and the natural abilities improved by industry .

That is a very apposite text to this purpose , and does treat particularly concerning this subject Prayer , under the notion of a Gift , Rom. 8.26 . The Spirit helpeth our infirmities for we know not what we should pray for as we ought : but the Spirit it self maketh intercession for us with groanings which cannot be uttered .

The cheif Scope of that place may be comprized in these three Propositions .

1. That of our selves we are very ignorant , and impotent in this businesse of Prayer , having many infirmities , not knowing what to pray for as we ought . Not but that a meer natural man upon the sence of any present want or danger , may apply himself unto this duty for remedy ( as the Mariners in Ionah ) this being a common instinct of nature ; But to performe it acceptably , either for the matter , what we should pray for , or the manner , as we ought ; this is a businesse of much greater difficulty , because 't is required to be according to the will of God . vers. 27. And the natural man understands not the things of God , 1 Cor. 2.14 neither can he know them , because they are spiritually discerned . But is disobedient , and unto every good work reprobate , Tit. 1.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , void of judgement ; being alienated from the life of God , Eph. 4.18 . through the blindnesse that is in him .

There is naturaly in every man ▪ both an impotency of judgement , an enmity and aversnesse of desire towards all holy duties in general , and particularly to this of Prayer : We cannot order ●ur speech to God by reason of darknesse , Job 37.1 . saith Eli●u ; and therefore the Disciple upon their first conversion , being sensible of their own disability in this kinde , they made their addresses to our Saviour , that he might teach them how to pray .

2. The Spirit of God must be our guide and assistance in this duty ; Luk. 11.1 . He must help our infirmities , and make intercession for us . Not that the Holy Ghost is our Mediator of intercession , that is properly the office of the Sonne , who is therefore stiled our Advocate . There is one Mediator betwixt God and Man , 1 Joh. 2.1 1 Tim. 2.5 the Man Christ Jesus . 'T is He onely that in respect of his merits and sufferings does make intercession for us , Rom. 8.34 . But now because the Spirit of God does excite our hearts to prayer , and infuse into us holy desires , stirring us up , and instructing us in this duty ; therefore is he said to intercede for us . So Gal. 4.6 . there the Spirit is said to cry Abba Father : Rom. 8. God hath sent the spirit of his Sonne into your hearts , crying Abba Father ; and yet vers. 15. of that forecited place , 't is said , We have received the spirit of Adoption , whereby we cry Abba Father . In which places being compared , the Spirit is said to cry Abba Father , because it makes us to do so : So is he said to pray for us , because he does informe and quicken us to pray for our selves .

'T is one of his peculiar titles to be stiled the Spirit of Supplication ; Zach 12.10 . because of that special influence which he hath in the bestowing of this gift . Psal. 51.15 He must open our lips , before our mouths can shew forth his praise .

Not that the other persons of Trinity are excluded from a joynt concurrence in this work . Opera Trinitatis ad ex●ra sunt indivisa . All the actions of the blessed Trinity ( excepting onely those that are of intrinsecall ●elation ) being the undivided works of all the three . But now because our grosse understandings are not able to conceive of this Trinity without some distinction of their offices and operations in reference to us , Dr. Sanderson in 1 Cor. 12.7 . therefore does the Scripture condescend so farre to our capacities as to speak of these common works by way of appropriation . Thus Power and Creation is commonly ascribed to the Father : Wisdome and Redemption to the Sonne : Goodnesse and all habituall graces , or gifts to the Holy Ghost .

These general operations of the Spirit are usually distinguished into two sorts .

Either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Grace . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gift .

Or in the common expression of the Schooles there is : 1. Gratia gratum faciens , which referres to those gifts of Sanctification , that do more especially concerne our own happinesse : 2. There is gratia gratis data , which concernes gifts of Edification , whereby we are made usefull to others , according to our severall stations .

Of the first kind are all those spiritual Graces , Faith , Repentance , Humility , &c. infused into us in our regeneration .

But then to the second place , this do's not hinder , but that generally 't is both lawful and necessary to prepare our selves , as for this gift in generall , so for every particular act of it , by premeditating ; ( if we have leisure for it ) both matter , and order , and words . For though it be a gift of the Spirit , yet 't is not to be expected , that it should be suddenly infused into us , without any precedent endeavours of our own , no more then the Gift of Preaching , for which the ablest Ministers are bound to prepare themseves , with diligence and studie , there being not any ground for a man to expect more immediate supplies from above in the duty of Prayer , then in that of Preaching .

But here it should be considered , that there is in this businesse of preparations great difference to be allowed for , in respect of Persons . Times .

1. There is a vast distance betwixt the abilities of severall persons , even those that have been practised and experienced in this kind , some being naturally of a warmer temper , more easie affections and ready expression ; others more cold and slow in each of these . Now the same ●●udy and strictnesse in the preparation of matter and words , is not alike required from each of these . The proportion of gifts , which any man hath received , is the measure of his work and duty : To whom much is given , of him much will be required , in respect of preheminence and abilitie : And when the iron is blunt , a man must put to the more strength , in respect of care and diligence ; one of these ought to be the more able and eminent , the other ought to be the more studious .

The measure of one mans gifts is not a rule for another man to work by , or to be censured by . And therefore ( by the way ) 't is a great mistake in those who are apt to judge one man as coming short in his duty , because he has not the same eminency of gifts with another ; though such an one perhaps , can with fitting , proper expressions , inlarge himself in this duty upon any sudden occasion , yet he should not condemne another that cannot . Our abilities are not rules for other mens actions . God accepteth according to what a man hath , 2 Cor. 8.12 and not according to what a man hath not . In respect of duty we should labour to emulate the best , but in matter of Gifts , as we must not neglect the means of improving them ; So we must be content with our portion , though we come behinde others .

'T is true , if our affections could alwayes lead our prayers , then the expression would be more facil , and the premeditation might be the lesse . But because there will be sometimes a necessity that our affections should follow , and be stirred up by our expressions , ( which is especially to be aimed at , when we pray in publick , in reference to those that joyn with us ) and will very often fall out likewise in our secret devotions ; therefore 't is requisite that a man should be alwayes furnished with such premeditated formes , as may be most effectual to this end , namely to excite the affections .

And to this purpose , if those heads , which will be alwayes pertinent , and of continual necessity , were comprehended in some set forme , studied with care and diligence , they might perhaps be more serviceable for the stirring up of our faith , and affections , then they could otherwise be , if they did proceed onely from our own sudden conceptions .

2. We should likewise distinguish betwixt the several times , and occasions of performing this duty , when we are call'd to it , either publickly with others , or secretly betwixt God and our own souls . Now there is not the same degree of premeditation and study required for each of these ; A man may in secret take a greater liberty , to inlarge himself in such sudden expressions , as are not in themselves perhaps so proper , and significant , which yet may be suitable to the present intention , because they set forth his own immediate thoughts . But now when we are to be the mouth of others , then our businesse must be to engage their affections that joyn with us , and therefore our expressions here should be so proper , and deliberate , as may be most effectual to this end ; now such kinde of unpremeditated formes ; as may serve well enough to set forth our own desires , will not perhaps be so proper to excite anothers .

That is certainly the fittest forme , which does most adequately answer the chief end of Prayer , namely , to stirre up the affections , and expresse the desires : Now this in our publick devotions , where we are to joyne with others , and to make impression upon them , I say in such cases this may generally better be done by study and premeditation , then by leaving it to sudden conceptions . Such crude notions , and confused matter , as some men by their neglect in this kinde will vent , does rather nauseate and flat the devotion then excite it .

And therefore upon such occasions we should take care that our expressions be so weighty , and serious , as may be suitable to the end , and the solemnity of this service ; and the lesse any mans former practice and experience hath been , by so much the greater ought his warinesse and study to be at such times .

And here I cannot but observe two kinde of imprudencies , with which good men are sometimes apt to be overtaken , an affectation of length , and an affectation of continual varying their phrase , when as their inward inlargements do not perhaps fit them for either .

And by this means , they become exposed unto some empty , impertinent , unseemly expressions . They should consider , that though it be in it self very useful , and argues an excellent ability to do these things well , yet there may be too great an affectation of them . And then besides , neither is every man , nor perhaps any man at all times fit for them ; I mention these onely as right-hand infirmities , upon which profane men will be apt to take great advantages , and to confirme themselves in their prejudices , and therefore every prudent Christian should be watchful against them .

There is nothing more unsuitable to the solemnity of this duty , to that reverence which we owe unto the divine Majesty , then to bespeak him in a loose , carelesse , empty manner , though God is not bettered by any thing we can give or do ; All our services being to him as nothing ; yet he is pleased to esteem of them by their commensuration to us , if in respect of our abilities they are the best , and with any thing below our best , we cannot expect he should be satisfied . All kinde of worship should proceed from a desire , and study to honour God , and therefore ought to be performed with our utmost care and abilities . Under the Law men were bound to Sacrifice unto God the best of their substance ; and if sacrifice be a type of Prayer , then also we are bound to pray unto him in the best manner and forme that we can invent ; and consequently in a premeditated form , when that may be most effectuall to direct us in our desires , and to stirre up our affections . The multiplicity of our wants , the unfaithfulnesse of our memories , the dulnesse and slownesse of our apprehensions , the common extravagancies of our thoughts , will all require our best care for the remedy of them and premeditation may be a very proper means for this purpose .

Job 9 14. Mr Caryll Job speaks of chusing out his words , to reason with God . As it is amongst persons and things , so it is amongst expressions too ; some are choise and beautiful , others refuse and improper . Now a man should be careful to select the fittest words to expresse himself in this duty . And 't is a very solemn Caveat which the Wiseman gives , Eccles. 5.2 . Be not rash with thy mouth , and let not thine heart be hastie to utter any thing before God ; for God is in heaven , and thou upon earth , therefore let thy words be few ; as if he should have said , when thou dost approach before the Divine Majesty in the duty of Prayer , be sure that thou first ponder with thy self the greatness of that businesse ; settle and compose thy ●houghts to the solemn performance of it . Betware of crude , tumultuary meditations ; of idle , impertinent , wilde expressions ; Take heed of all empty repetitions , digressions , prolixity ; for God is most glorious and wise , whereas thou art a poor unworthy creature , and therefore shouldest not dare to bespeak him , without a great deal of fear and preparation . Let thy words be few ; Not that brevity , or fewnesse of words is the proper excellency of Prayer ; God is as little taken with that , as with the length of them ; He is not wearied and tired , as men are : But because those that speak little , do probably study , and ponder more upon what they say .

And to this purpose 't is said , that the wise Preacher sought out , and gave good heed to find , and to set in order acceptable words , Eccles. 12.10 . and of such words 't is said in the next verse , that they will prove as goads and nails fastened by the Masters of Assemblies , that is , when they are deliberate and proper , they will leave a strong and lasting impression upon the hearers .

If it be objected , that set forms are properly helps of insufficiency , and therefore should not be used by those that have abilities of their own .

It may be answered , though set forms made by others be as a crutch or help of our insufficiency , yet those which we compose our selves are a fruit of our sufficiency ; and may likewise prove a very great advantage , for the more solemn performance of this duty , ( especially in publike , and with others ) both for the direction of our desires , and exciting of our affections : Though a man ought not to be so confined by any premeditated form , as to neglect any special infusion . He should so prepare himself , as if he did expect no assistance ; and he should so depend upon divine assistance , as if he had made no preparation .

If it be objected again , that men ought to rely upon that promise , Dabitur in illa hora , Matth. 10 19. Take no thought what ye shall speak , for it shall be given you in that same houre .

I answer , 't is true , when God does call men to extraordinary services , of which that Scripture speaks , he does accordingly fit them with extraordinary assistance . But yet when men may use the common means , 't is there a great presumption to depend upon extraordinary help . That 's a remarkable saying of the son of Syrach : Before thou prayest , prepare thy self , and be not as one that tempts the Lord . Ecc. 18.23 He that rushes upon this duty , without using the common means of fitting himself for it , does tempt God ; for to tempt God , is to expect any thing from him without using the ordnary helps . So our Saviour answered the Devill , when he would have perswaded him to fling himself from the Temple , when as there were stairs for descent , Matth. 4.7 . Thou shalt not tempt the Lord thy God . And of this fault are those guilty , who depend so much upon immediate infusion , as to neglect all premeditation or previous studie .

If any should think that that phrase of the Apostle , of praying with the Spirit , does imply a totall resignation of a mans self to his immediate suggestions ; That may easily appear to bee a grosse mistake , for in the very same place , 1 Cor. 14.14 , 15. He speaks likewise of singing with the Spirit . And I presume no man would think it fitting , to rely wholly upon his bare infusions , in the duty of singing without preparation both of matter and words too .

I have been the longer upon this subject because I would willingly remove those inconsiderate prejudices , which some of good affections may be transported with in this point ; And that this holy duty might not so often suffer in the solemnity of it , by mens presumptions , and negligence in this kinde .

HAving thus discoursed concerning the nature of this Gift , together with the two extreams which on either hand do so much hinder mens proficiency in it ; I shall in the next place briefly suggest some few arguments or motives to engage us upon the diligent enquiry after it .

1. From the excellency of it in comparison to those other abilities , which are so much valued , and sought after in the world . As for Manual trades , men are content to bestow the labour of seven yeers in the learning of them . And so for the Liberal Ar●s , you know what numerous and large volumes are written concerning them : how much time and pains men will lay out in the study of them , counting their labour well bestowed , if after many tedious watchings they can attain to any kind of eminency in these professions ; And yet these things can onely accommodate us with some outward conveniencies , and help us in our conversing with men ; whereas this Gift of Prayer is of much higher , more universall efficacy , and does enable us to converse with God , and therefore may much better deserve our enquiry . 'T is counted a commendable thing for men to have any special skill in Arts that are meerly for recreation and diversion of the minde ▪ How much more in this Gift , which is the chief refuge , and refreshment of the soul in all its dejections ? 'T is a desirable thing to be expert in humane Oratory , whereby we are able in ordinary affaires , to perswade and prevail with men : How much more in this divine Oratory , which in matters of nearest and greatest concernment does give us power to prevail with God ?

2. From the suitablenesse , and necessity of it , in respect of that Religion which we professe ; unto which this gift is of such great consequence , and has such immediate relation . An ingenuous man would be ashamed to pretend unto any Art or faculty , wherein he is grossely ignorant : So may that man be to professe Religion , who neglects to attain this Gift . A Christian that cannot pray , is like an Oratour that cannot speak , or a Travellour that cannot go ; there being no other ability more necessary for us in our particular callings ▪ as we are Artists , then this is for our general callings , as we are Christians . Now as a man would be loth either to be , or to be accounted ignorant in the mysteries of his profession , so should it be a shame to us to be very defective or negligent in this gift . 'T is part of our spiritual Armour ; and for a Souldier to be without any skill in the use of his armes , is both an unsuitable and a dangerous condition .

3. From the special advantages and fruits of this Gift , enabling a man upon all occasions to relate his condition , according to the special circumstances of it ; to suite his desires and expressions according to several emergencies , which in the midst of all our dejections and tumultuous thoughts , will be a meanes to induce a quietnesse , and Serenity of minde , if a man can but pour out his soul , and lay open his case before God . So that by this meanes he may have a continual supply of comfort upon every occasion ; besides those special raptures and elevations of spirit , which men that are much conversant in this duty , and inquisitive after this gift , shall sometimes be affected with .

4. From the inconveniencies that a man shall be exposed unto by the want of it , when he is surprised by any sudden exigence , or lies under any great strait , wherein he cannot expect any help , but from the hand of God ; ( as who is there that can promise himself a continual freedome from such extremities , but that they may at some time or other befall him ? ) I say , that in such a case a man should not know how to relate his own condition , or to bespeak Gods assistance without having recourse to some prescribed forme , which perhaps hath no proper reference to the particular occasion ; How inconvenient and prejudiciall would this be ? Our liberty of recourse to God in such cases , is one of the greatest priviledges of a Christian , and therefore our ignorance in the due manner or proper way of this addresse , must needs be a great disadvantage ; there being but little difference betwixt not having a medicine , and not knowing how to apply , or make use of it .