CHAPTER II. 111 prayer, and the method of it never so exactly, he ought not so to confine himself, as to neglect or check any warm and pious desires that may arise in his heart in the midst of the duty. But this clothnot hinder, but that it is lawful and proper by all useful means, to endeavour in general to learn the holy skill of pray- ing, and to prepare also by meditation, or reading, or holy con- versation, for the particular exercise of this gift, and the perfor- mance of this duty. Some persons imagine, that if they use no form, they must always pray extempore, or without any premeditation, and are ready to think all freeor conceived prayer is extemporary ; but these things ought to be distinguished. Conceivedor free prayer is, when we have not the words of our prayer formed before- hand, to direct our thoughts, but we conceive the matter or sub- stance of our addresses to God, first in our minds, and then put thoseconceptions onto such words and expressions as we think most proper. And this may be done by some work of meditation, before we begin to speak in prayer ; partly with regard to the thoughts, and partly the expressions too. Extemporaryprayer is, when we, without any reflection or meditation before-hand, address ourselves to God, and speak the thoughtsof our hearts, as fast as we conceive them. Now this is most properly done in that which is called ejaculatory prayer, when we lift up our souls to God in short breathings of request or thanksgiving, in the midst of any common affairs of life. But theremay be also some other occasions for it : viz. 1. I grant, that in secret prayer, there is not the same de- gree of premeditationnecessary, as in public : for there a person takes agreater liberty to express his thoughts, and the desires of his soul, just as they rise within him,'which may be very signifi- cant to awaken and maintain his own affections in that duty, though perhaps they would be very improper and disagreeable in public. 2. I grant also, that persons of better natural parts, of a lively temper, or ready expression, of great heavenly minded- ness, or such as have been long exercised and experienced in this work, are not bound to premeditate all the materials and method of their prayer in daily worship in a family ; nor are ministers, whose graces and talents have been well improved, obliged to think over all the substance of every public address to God beforehand. A short recollection of thought may supply such persons with matter for those constant returns of worship. Nor are christians, who are possessed of such endowments, at any time bound to MI equal degree of premeditation as others are. Bishop Wilkins very pertinently teli us, The proportion of gifts that a man hath received is the measure of his work and duty in this case. Yet upon some great and solemn occasions,
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