of grace and faithfulness, as to encourage us to make our requests for them. The word is the instrument whereby the Holy Spirit reveals unto us our wants, when we know not what to ask, and so enables us to make intercessions according to the mind of God; Rom. viii. Yea, who is it, who almost at any time reading the Scripture with a due reverence of God, and subjection of conscience unto him, that hath not some particular matter of prayer or praise effectually suggested unto him? And Christians would find no small advantage on many accounts, not here to be insisted upon, if they would frequently, if not constantly, turn what they read into prayer or praise unto God, whereby the instructions unto faith and obedience would be more confirmed in their minds, and their hearts be more engaged into their practice. An example hereof we have, Psal. cxix. wherein all considerations of God's will and our duty are turned into petitions.

(3.) A due meditation on God's glorious excellencies, tends greatly to the cherishing of this gracious gift of the Holy Spirit. There is no example that we have of prayer in the Scripture, but the entrance into it consists in expressions of the name, and most commonly of some other glorious titles of God; whereunto the remembrance of some mighty acts of his power is usually added. And the nature of the thing requires it should be so. For, besides that God hath revealed his name unto us, for this very purpose that we might call upon him by the name which he owns and takes to himself, it is necessary we should by some external description determine our minds unto him, to whom we make our addresses, seeing we cannot conceive any image or idea of him therein. Now the end hereof is twofold: [1.] To ingenerate in us that reverence and godly fear, which is required of all that draw nigh to this infinitely Holy God; Lev. x. 3. Heb. xii. 29. The most signal encouragement unto boldness in prayer, and an access to God thereby, is in Heb. x. 19-22. with chap iv. 16. Into the holy place we may go with boldness, and unto the throne of grace. And it is a throne of grace that God in Christ is represented unto us upon. But yet it is a throne still, whereon majesty and glory do reside. And God is always to be considered by us as on a throne. [2.] Faith and confidence are excited and acted unto a due frame thereby. For prayer is our betaking ourselves unto

God as 'our shield, our rock, and our reward;' Prov. xviii. 10. Wherefore a due previous consideration of those holy properties of his nature, which may encourage us so to do, and assure us in our so doing, is necessary. And this being so great a part of prayer, the great foundation of supplication and praise, frequent meditation on these holy excellencies of the divine nature must needs be an excellent preparation for the whole duty, by filling the heart with a sense of those things, which the mouth is to express, and making ready those graces for their exercise, which is required therein.

(4.) Meditation on the mediation and intercession of Christ, for our encouragement, is of the same importance and tendency. To this end spiritually is he proposed unto us, as abiding in the discharge of his priestly office; Heb. iv. 15, 16. x. 19-22. And this is not only an encouragement unto, and in our supplications, but a means to increase and strengthen the grace and gift of prayer itself. For the mind is thereby made ready to exercise itself about the effectual interposition of the Lord Christ at the throne of grace in our behalf, which hath a principal place and consideration in the prayers of all believers. And hereby principally may we try our faith of what race and kind it is, whether truly evangelical or no. Some relate or talk that the eagle tries the eyes of her young ones, by turning them to the sun, which if they cannot look steadily on, she rejects them as spurious. We may truly try our faith by immediate intuitions of the Sun of Righteousness. Direct faith to act itself immediately and directly on the incarnation of Christ and his mediation, and if it be not of the right kind and race, it will turn its eye aside unto any thing else. God's essential properties, his precepts and promises, it can bear a fixed consideration of; but it cannot fix itself on the person and mediation of Christ with steadiness and satisfaction. There is, indeed, much profession of Christ in the world, but little faith in him.

(5.) Frequency in exercise is the immediate way and means of the increase of this gift, and its improvement. All spiritual gifts are bestowed on men to be employed and exercised: For the manifestation of the Spirit is given to every one to profit withal;' 1 Cor. xii. 7. God both requireth that his talents be traded withal, that his gifts be

employed and exercised, and will also call us to an account of the discharge of the trust committed unto us in them; see 1 Pet. iv. 10, 11. Wherefore the exercise of this and of the like gifts tends unto their improvement on a double account. For, [1.] whereas they reside in the mind after the manner and nature of an habit or a faculty, it is natural that they should be increased and strengthened by exercise, as all habits are by a multiplication of acts proceeding from them. So also by desuetude they will weaken, decay, and in the issue be utterly lost and perish. So is it with many as to the gift of prayer. They were known to have received it in some good measure of usefulness unto their own edification and that of others. But upon a neglect of the use and exercise of it in public and private, which seldom goes alone without some secret or open enormities, they have lost all their ability, and cannot open their mouths on any occasion in prayer, beyond what is prescribed unto them, or composed for them. But the just hand of God is also in this matter, depriving them of what they had, for their abominable neglect of his grace and bounty therein. [2.] The increase will be added unto by virtue of God's blessing on his own appointment. For having bestowed these gifts for that end, where persons are faithful in the discharge of the trust committed unto them, he will graciously add unto them in what they have. This is the eternal law concerning the dispensation of evangelical gifts, 'unto every one that hath shall be given, and he shall have abundance; but from him that hath not, shall be taken away, even that which he hath ;' Matt. xxv. 29. It is not the mere having or not having of them that is intended, but the using or not using of what we have received; as is plain in the context. Now I do not say that a man may or ought to exercise himself in prayer merely with this design, that he may preserve and improve his gift. It may indeed in some cases be lawful for a man to have respect hereunto, but not only. As where a master of a family hath any one in his family who is able to discharge that duty and can attend unto it; yet he will find it his wisdom not to omit his own performance of it, unless he be contented his gift, as to the use of his family, should wither and decay. But all that I plead is, that he who conscientiously, with respect unto all

the ends of prayer, doth abound in the exercise of this gift, he shall assuredly thrive and grow in it, or at least preserve it in answer unto the measure of the gift of Christ. For I do not propose these things, as though every man in the diligent use of them may constantly grow and thrive in that part of the gift which consists in utterance and expression. For there is a measure of the gift of Christ' assigned unto every one, whose bounds he shall not pass; Eph. iv. 7. But in these paths and ways, the gift which they have received will be preserved, kept thrifty and flourishing; and from the least beginnings of a participation of it, they will be carried on unto their own proper measure; which is sufficient for them.

(6.). Constant fervency and intention of mind and spirit in this duty, works directly towards the same end. Men may multiply prayers as to the outward work in them, and yet not have the least spiritual advantage by them. If they are dull, dead, and slothful in them, if under the power of customariness and formality, what issue can they expect? Fervency and intention of mind quickeneth and enlargeth the faculties, and leaveth vigorous impressions upon them of the things treated about in our supplications. The whole soul is cast into the mould of the matter of our prayers, and is thereby prepared and made ready for continual fresh spiritual engagements about them. And this fervency we intend, consists not in the vehemency or loudness of words, but in the intention of the mind. For the earnestness or vehemency of the voice is allowable only in two cases: (1.) When the edification of the congregation doth require it, which being numerous, cannot hear what is spoken unless a man lift up his voice. (2.) When the vehemency of affections will bear no restraint; Psal. xx. 2. Heb. v. 7. Now as all these are means whereby the gift of prayer may be cherished, preserved, and improved; so are they all of them the ways whereby grace acts itself in prayer, and have, therefore, an equal respect unto the whole work of the spirit of supplication in us.

5. Our duty it is to use this gift of prayer unto the ends for which it is freely bestowed on us. And it is given, (1.) with respect unto themselves who do receive it; and, (2.) with respect unto the benefit and advantage of others. And

with respect unto them that receive it, its end is, and it is a blessed means and help, to stir up, excite, quicken, and act, all those graces of the Spirit whereby they have communion with God in this duty. Such are faith, love, delight, joy, and the like. For, [1.] under the conduct of this gift, the mind and soul are led into the consideration of, and are fixed on, the proper objects of those graces, with the due occasions of their exercise. When men are bound unto a form, they can act grace only by the things that are expressed therein, which, whatever any apprehend, is strait and narrow, compared with the extent of that divine intercourse with God, which is needful unto believers in this duty. But in the exercise of this gift there is no concernment of faith, or love, or delight, but it is presented unto them, and they are excited unto a due exercise about them. Unto this end, therefore, is it to be used; namely, as a means to stir up and act those graces and holy affections, in whose working and exercise the life and efficacy of prayer doth consist. [2.] Although the exercise of the gift itself ought to be nothing but the way of those graces acting themselves towards God in this duty (for words are supplied only to clothe and express gracious desires, and when they wholly exceed them, they are of no advantage); yet as by virtue of the gift the mind is able to comprehend and manage the things about which those graces and gracious desires are to be exercised; so in the use of expressions they are quickened and engaged therein. For as when a man hath heard of a miserable object, he is moved with compassion towards it, but when he cometh to behold it, his own eye affecteth his heart,' as the prophet speaks; Lam. iii. 17. whereby his compassion is actually moved and increased; so, although a man hath a comprehension in his mind of the things of prayer, and is affected with them, yet his own words also will affect his heart, and by reflection stir up and inflame spiritual affections. So do many, even in private, find advantage in the use of their own gift, beyond what they can attain in mere mental prayer, which must be spoken unto afterward.

Again, (2.) This gift respecteth others, and is to be used unto that end. For as it is appointed of God to be exercised in societies, families, church-assemblies, and occasionally for