I answer, ‘tis true, such persons are more especially concerned in this Gift, and ‘tis the greater fault and shame for them to be without it; but yet others are not exempted from labouring after it, no more then they are from the occasions, or need of it, or performing the Duty. And as for the pretended difficulty of it, I shall in this discourse make it evident, that if it be but seriously attempted (as all religious businesses ought to be) ‘tis easie to be attained by any one that has but common capacity.

Unto those that are in the other extream, depending altogether upon sudden infusion, and neglecting to prepare themselves for this service, by study and premeditation, unto such I would propose these considerations.

1. By way of Concession. ‘Tis true, a man ought not to tye himself, so precisely unto any particular form of words (though of his own composing and fitted to his condition) but that he may either adde or alter, according as any emergent occasion, or some new affection suggested shall require. Sometimes perhaps he shall feel his heart more warm, his desires more vigorous, and his expressions more copious and ready. And in this case he should not suffer himself to be streightened, or confined within any old form, but may expatiate more freely according as he findes his inward inlargements.

But then to the second place, this do’s not hinder, but that generally ‘tis 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 ‘tis 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 study 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) ‘tis 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.

‘Tis 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 ‘tis 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 righthand 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.

¹ 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 ‘tis 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 thoughts 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 ‘tis 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 ‘tis 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, ‘tis 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, ‘tis 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.

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Footnotes

1. Job 9 14. Mr Caryll ↩