AN APOLOGY FOR AUTHORIZED and SET FORMS OF liturgy: AGAINST THE PRETENCE OF THE SPIRIT.  
1. For ex tempore Prayer, AND 2. Forms of Private composition.  Hierocl: in Pythag. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. 
LONDON, Printed for R. Royston in Ivy-lane. 1649   

To His most Sacred Majesty.  
IT is now two years, since part of these ensuing Papers, like the public issue of the people, imperfect and undressed, were exposed, without a Parent to protest them, or any hand to nourish them. But since your Most Sacred Majesty was pleased graciously to look upon them, they are grown into a Tract, and have an ambition (like the Gourd of Ionas) to dwell in the eye of the sun from whence they received life and increment. And although, because some violence hath been done to the profession of the doctrine of this Treatise, it may seem to be verbum in tempore non suo, and like the offering cypress to a conqueror, or palms to a broken Army, yet I hope I shall the less need an Apology, because it is certain, he does really disserve no just and Noble interest, that serves that of the Spirit, and Religion. And because the sufferings of a KING and a confessor are the great demonstration to all the world that Truth is as dear to your MAJESTY as the jewels of your diadem, and that your Conscience is tender as a pricked eye, I shall pretend this only to alleviate the inconvenience of an unseasonable address, that I present your MAJESTY with a humble persecuted truth, of the same constitution with that condition whereby you are become most dear to God, as having upon you the characterism of the sons of God, bearing in your Sacred Person the marks of the Lord Jesus, who is your Elder Brother, the King of Sufferings, and the Prince of the Catholic Church. But I consider that Kings, and their Great counsels, and Rulers ecclesiastical have a special obligation for the defence of Liturgies, because they having the greatest Offices, have the greatest needs of auxiliaries from Heaven, which are best procured by the public Spirit, the Spirit of Government and Supplication. And since the first, the best, and most solemn Liturgies and Set forms of Prayer were made by the best and greatest Princes, by Moses, by David, and the son of David; Your MAJESTY may be pleased to observe such a proportion of circumstances in my laying this [Apology for Liturgy] at Your feet, that possibly I may the easier obtain a pardon for my great boldness; which if I shall hope for, in all other contingencies I shall represent myself a person indifferent whether I live or die, so I may by either, serve God, and God's Church, and God's Vicegerent, in the capacity of,  
Great Sir, Your majesty's most humble, and most obedient Subject and Servant, TAYLOR.   

An APOLOGY for LITURGY.  
I Have read over this book which the Assembly sect. of Divines is pleased to call, [The Directory for Prayer.] I confess I came to it with much expectation, and was in some measure confident, I should have found it an exact and unblameable model of Devotion free from all those Objections which men of their own persuasion had obtruded against the public Liturgy of the Church of England; or at least, it should have been composed with so much artifice and fineness, that it might have been to all the world, an argument of their learning and excellency of spirit, if not of the goodness and integrity of their Religion and purposes. I shall give no other character of the whole, but that the public disrelish which I find amongst Persons of great piety, of all qualities, not only of great, but even of ordinary understandings, is to me some argument that it lies so open to the objections even of common spirits, that the Compilers of it, did intend more to prevail by the success of their Armies, than the strength of reason, and the proper grounds of persuasion, which yet most wise and good Men believe to be the more Christian way of the two. But because the judgement I made of it from an argument so extrinsical to the nature of the thing, could not reasonably enable me to satisfy those many Persons who in their behalf desired me to consider it, I resolved to look upon it nearer, and to take its account from something that was ingredient to its Constitution, that I might be able both to exhort and convince the Gainsayers, who refuse to hold fast {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, that faithful word which they had been taught by their Mother the Church of England.  
I shall decline to speak of the efficient cause of this sect. 2 Directory, and not quarrel at it, that it was composed against the laws both of England and all Christendom. If the thing were good and pious, and did not directly or accidentally invade the rights of a just superior, I would learn to submit to the imposition, and never quarrel at the incompetency of his authority that engaged me to do pious and holy things. And it may be when I am a little more used to it, I shall not wonder at a Synod, in which not one Bishop sits (in the capacity of a Bishop) though I am most certain this is the first example in England since it was first christened. But for the present it seems something hard to digest it, because I know so well that all Assemblies of the Church have admitted Priests to consultation and dispute, but never to authority and decision, till the Pope enlarging the phylacteries of the Archimandrites, and Abbots, did sometime by way of privilege and dispensation give to some of them decisive voices in public counsels; but this was one of the things in which he did innovate and invade against the public resolutions of Christendom, though he durst not do it often, and yet when he did it, it was in very small and inconsiderable numbers.  
I said I would not meddle with the Efficient, and sect. 3 I cannot meddle with the final cause, nor guess at any other ends and purposes of theirs then at what they publicly profess, which is the abolition and destruction of the book of Common Prayer; which great change because they are pleased to call Reformation, I am content in charity to believe they think it so, and that they have Zelum Dei, but whether secundum scientiam, according to knowledge or no, must be judged by them who consider the matter, and the form.  
But because the matter is of so great variety and sect. 4 minute Consideration, every part whereof would require as much scrutiny as I purpose to bestow upon the whole, I have for the present chosen to consider only the form of it; concerning which, I shall give my judgement without any sharpness or bitterness of spirit, for I am resolved not to be angry with any men of another persuasion, as knowing that I differ just as much from them as they do from me.  
The Directory takes away that form of Prayer sect. 5 which by the authority and consent of all the obliging power of the kingdom, hath been used and enjoined ever since the Reformation. But this was done by men of differing spirits, and of disagreeing interests; Some of them consented to it, that they might take away all set forms of prayer, and give way to every man's spirit; the other, that they might take away this form, and give way and countenance to their own. The First, is an Enemy to all deliberation. The Second, to all authority. They will have no man to deliberate, These would have none but themselves. The former are unwise and rash; the latter are pleased with themselves, and are full of opinion. They must be considered apart, for they have rent the Question in pieces, and with the fragment in his hand, every man hath run his own way.  
First, of them that deny all set forms, though in sect. 6 the subject matter they were confessed innocent and 
Quest. 1.  blameless.  
And here I consider that the true state of the Question sect. 7 is only this, Whether it is better to pray to God with Consideration, or without? Whether is the wiser Man of the two, he who thinks and deliberates what to say, or he that utters his mind as fast as it comes? Whether is the better man, he who out of reverence to God is most careful and curious that he offend not in his tongue, and therefore he himself deliberates, and takes the best guides he can; or he who out of the confidence of his own abilities, or other exterior affistances, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; 
Isocrat. in Panathen.  speaks what ever comes uppermost.  
And here I have the advice and counsel of a very sect. 8 wise man, no less than Solomon, Be not rash with thy 
Eccles. 5. 2.  mouth, and let not thy heart be hasty to utter any thing before God, for God is in Heaven and thou upon Earth, therefore let thy words be few. The consideration of the vast distance between God and us, Heaven and Earth, should create such apprehensions in us, that the very best and choicest of our offertories are not acceptable but by God's gracious vouchsasing and condescension: and therefore since we are so much indebted to God for accepting our best, it is not safe ventured to present him with a dowbaked sacrifice, and put him off with that which in nature and human consideration, is absolutely the worst; for such is all the crude and imperfect utterance of our more imperfect conceptions; Hoc non probo in philosopho cujus oratio sicut vita debet esse composita, said Seneca, A wise man's speech should be like his life, and actions; composed, studied, and considered. And if ever inconsideration be the cause of sin, and vanity; it is in our words, and therefore is with greatest care to be avoided in our prayers, we being most of all concerned that God may have no quarrel against them, for folly, or impiety.  
But abstracting from the reason, let us consider sect. 9 who keeps the precept best, He that deliberates, or he that considers not when he speaks? What man in the world is hasty to offer any thing unto God, if he be not, who prays ex tempore? And then add to it but the weight of Solomon's reason, and let any man answer me if he thinks it can well stand, with that reverence we owe to the immense, the infinite and to the eternal God, the God of wisdom, to offer him a sacrifice, which we durst not present to a Prince or a prudent governor in re seriâ, such as our prayers ought to be.  
And that this may not be dashed with a pretence sect. 10 it is carnal reasoning, I desire it may be remembered, that it is the argument God himself uses against lame, maimed and imperfect sacrifices, Go and offer this to thy Prince, see if he will accept it; implying, that the best person is to have the best present; and what the Prince will slight as truly unworthy of him, much more is it unfit for God. For God accepts not of any thing, we give or do, as if he were bettered by it; for therefore its estimate is not taken by its relation or natural complacency to him, for in itself it is to him as nothing: but God accepts it by its proportion and commensuration to us. That which we call our best, and is truly so in human estimate, that pleases God, for it declares that if we had better, we would give it him. But to reserve the best, says too plainly, that we think any thing is good enough for him. As therefore God in the Law would not be served by that which was imperfect in genere naturae: so neither now, nor ever, will that please him which is imperfect in genere morum, or materiâ intellectuali, when we can give a better.  
And therefore the wisest Nations, and the most sect. 11 sober Persons prepared their Verses and Prayers in set forms, with as much religion as they dressed their sacrifices, and observed the rites of festivals and burials. Amongst the Romans it belonged to the care of the Priests, to worship in prescribed and determined words. In omni precatione qui vota effundit Sacerdos, Vestam & 
Alex. ab Alex. l. 2. c. 14.  Janum aliosque Deos praescriptis verbis & composito carmine advocare solet. The Greeks did so too, receiving 
Idem, l. 4. c. 17.  their prayers by dictate word for word. Itaque sua carmina suaeque precationes singulis diis institutae sunt, quas plerunque nequid praeposterè dicatur, aliquis ex praescripto praeire & ad verbum referre solebat. Their hymns and prayers were ordained peculiar to every God, which, lest any thing should be said preposteroufly, were usually pronounced word for word after the Priest, and out of written Copies; and the Magi among the Persians were as considerate in their devotions; Magos & 
Ibidem.  Persas primo sempèr diluculo canere Diis hymnos & laudes, meditato & solenni precationis carmine, The Persians sang hymns to their Gods by the morning twilight in a premeditate, solemn and metrical form of prayer, faith the same author. For since in all the actions and discourses of men, that which is the least considered is likely to be the worst, and is certainly of the greatest disreputation, it were a strange cheapness of opinion, towards God and Religion, to be the most incurious of what we say to him, and in our religious offices. It is strange that every thing should be considered but our Prayers. It is spoken by Eunapius to the honour of Proaeresius scholars, that when the Proconsul asked their judgements in a question of Philosophy, they were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 
In vita Proaeresii.  they with much consideration and care gave in answer those words of Aristides, that they were not of the number of those that used to vomit out answers, but of those that considered every word they were to speak. Nihil enim ordinatum est quod praecipitatur & properat, said Seneca. Nothing can be regular and orderly, that is hasty and precipitate, and therefore unless Religion be the most imprudent, trifling, and inconsiderable thing, and that the work of the Lord is done well enough, when it is done negligently, or that the sanctuary hath the greatest beauty, when it hath the least order, it will concern us highly to think our prayers and religious offices are actions fit for wise men, and therefore to be done as the actions of wise men use to be, that is, deliberately, prudently, and with greatest consideration.  
Well then! in the nature of the thing ex tempore sect. 12 forms have much the worse of it. But it is pretended that there is such a thing as the gift of prayer, a praying with the spirit; Et nescit tarda molimina spiritus sancti gratia, God's Spirit (if he pleases) can do his work as well in an instant, as in long premeditation. And to this purpose are pretended those places of Scripture which speak of the assistance of God's spirit in our prayers, Zech. 12. 10. And I will pour upon the house of David, and the inhabitants of Jerusalem the spirit of grace and supplication. But especially Rom. 8. 26. likewise the Spirit also helpeth our infirmities, for we know not what we should pray for as we ought, but the Spirit itself maketh intercession for us with groanings that cannot be uttered, &c. From whence the Conclusion that is inferred is in the words of Saint Paul, that we must pray with the Spirit, therefore not with set forms, therefore ex tempore.  
The Collection is somewhat wild, for there is sect. 13 great independency in the several parts; and much more is in the Conclusion than was virtually in the premises. But such as it is, the authors of it, I suppose, will own it. And therefore we will examine the main design of it, and then consider the particular means of its persuasion quoted in the Objection.  
It is one of the privileges of the Gospel, and the sect. 14 benefit of Christ's ascension, that the Holy Ghost is given unto the Church, and is become to us the fountain of gifts and graces. But these gifts and graces are improvements and helps of our natural faculties, of our art and industry, not extraordinary, miraculous, and immediate infusions of habits and gifts. That without God's spirit we cannot pray aright, that our infirmities need his help, that we know not what to ask of ourselves is most true: and if ever any heretic was more confident of his own naturals, or did ever more undervalue God's grace, than the Pelagian did, yet he denies not this; but what then? therefore without study, without art, without premeditation, without learning, the Spirit gives the gift of prayer, and it is his grace that without any natural or artificial help makes us pray ex tempore? no such thing: the Objection proves nothing of this.  
15. Here therefore we will join issue, whether the sect. 15 gifts and helps of the Spirit be immediate infusions of the faculties and powers and perfect abilities? Or that he doth assist us only by his aids external, and internal, in the use of such means which God and nature hath given to man to ennoble his soul, better his faculties, and to improve his understanding?** That the aids of the Holy Ghost are only assistances to us, in the use of natural and artificial means, I will undertake to prove, and from thence it will evidently follow, that labour, and hard study, and premeditation, will soonest purchase the gift of prayer, and ascertain us of the assistance of the Spirit, and therefore set forms of Prayer studied and considered of, are in a true and proper sense, and without enthusiasm, the fruits of the Spirit.  
First, God's Spirit did assist the Apostles by ways extraordinary, sect. 16 and fit for the first institution of Christianity: but doth assist us now by the expresses of those first assistances which he gave to them immediately.  
Thus the Holy Ghost brought to their Memory all sect. 17 things which Jesus spoke and did, and by that means we come to know all that the Spirit knew to be necessary for us, the Holy Ghost being author of our knowledge, by being the fountain of the Revelation, and we are therefore {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, taught by God, because the Spirit of God revealed the Articles of our Religion that they might be known to all ages of the Church; and this is testified by S. Paul, he gave some Apostles, and some Prophets, 
Ephes. 4. 12.  &c. for the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Christ, till we all come in the unity of the faith, and of the knowledge of the of Son God unto a perfect man, &c. This was the effect of Christ's ascension, when he gave gifts unto men, that is, when he sent the Spirit, the verification of the promise of the Father. The effect of this immission of the Holy Ghost was to fill all things, and that for ever; to build up the Church of God, until the day of consummation; so that the Holy Ghost abides with the Church for ever, by transmitting those revelations, which he taught the Apostles, to all Christians in succession. Now as the Holy Ghost taught the Apostles, and by them still teaches us what to believe; so it is certain he taught the Apostles how, and what to pray; and because it is certain that all the rules concerning our duty in prayer, and all those graces which we are to pray for are transmitted to us by Derivation from the Apostles; whom the Holy Ghost did teach even to that very purpose also, that they should teach us; it follows evidently that the gift of prayer is a gift of the Holy Ghost, and yet to verify this Proposition we need no other immediate inspiration or extraordinary assistance than that we derive from the Holy Ghost by the conveyance of the apostolical Sermons and Writings.  
The reason is the same in Faith and Prayer; and if sect. 18 there were any difference in the acquisition, or reception, faith certainly needs a more immediate infusion, as being of greatest necessity, and yet a grace to which we least cooperate, it being the first of graces, and less of the will in it, than any other. But yet the Holy Ghost is the author of our faith, and we believe with the Spirit, (it is Saint Paul's expression) and yet our belief comes by hearing, and reading the holy Scriptures, and their interpretations. Now reconcile these two together, Faith comes 
Ephes. 2. 8.  by hearing, and yet is the gift of the Spirit, and it says 
1 Cor. 12. 9  that the gifts of the Spirit are not ecstasies, and immediate infusions of habits, but helps from God, to enable us upon the use of the means of his own appointment, to believe, to speak, to understand, to prophesy, and to pray.  
But whosoever shall look for any other gifts of the sect. 19 Spirit besides the parts of nature helped by industry and God's blessing upon it, and the revelations, or the supplies of matter in holy Scripture, will be very far to seek, having neither reason, promise, nor experience of his side. For why should the spirit of prayer be any other than as the gift and spirit of faith (as Saint Paul calls 
2 Cor. 4. 13.  it) acquired by human means, using divine aids? that is, by our endeavours in hearing, reading, catechising, desires to obey, and all this blessed and promoted by God, this produces faith. Nay, it is true of us what Christ told his Apostles, sine me nihil potestis facere: not nihil magnum aut difficile, but omninò nihil, as Saint Austin observes. Without me ye can do nothing, and yet we were not capable of a Law, or of reward or punishment, if neither with him, nor without him, we were able to do any thing. And therefore although in the midst of all our cooperation we may say to God in the words of the Prophet, Domine omnia opera operatus es in nobis, O Lord thou hast wrought all our works in us, yet they are opera nostra still; God works, and we work; First is the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, God's grace is brought to us, he helps and gives us abilities, and then expects our duty. And if the spirit of prayer be of greater consequence than all the works God hath wrought in us besides, and hath the promise of a special prerogative, let the first be proved, and the second be shown in any good Record, and then I will confess the difference.  
The Parallel of this Argument, I the rather urge, because sect. 20 I find praying in the Holy Ghost joined with graces which are as much God's gifts and productions of the spirit as any thing in the world, and yet which the Apostle presses upon us as duties, and things put into our power to be improved by our industry, and those are faith, (in which I before instanced) and charity. But ye (beloved) building up yourselves on your most holy 
Epist. Iud, v. 20  faith, praying in the Holy Ghost, keep yourselves in the love of God. All of the same consideration, Faith, and Prayer, and Charity, all gifts of the Spirit, and yet build up yourselves in faith, and keep yourselves in love, and therefore by a parity of reason, improve yourselves in the spirit of Prayer, that is, God by his Spirit having supplied us with matter, let our industry and cooperations per modum naturae, improve these gifts, and build upon this foundation.  
Thus the Spirit of God is called the Spirit of adoption, sect. 21 the Spirit of counsel, the Spirit of grace, the Spirit of meekness, the Spirit of wisdom. And without doubt he is the fountain of all these to us all, and that for ever, and yet it cannot reasonably be supposed, but that we must stir up the graces of God in us, cooperate with his assistances, study in order to counsel, labour and consider in order to wisdom, give all diligence to make our calling and election sure in order to our adoption, in which we are sealed by the Spirit. Now these instances are of gifts, as well as graces, and since the days of wonder and need of miracles is expired, there is no more reason to expect inspiration of gifts, then of graces, without our endeavours. It concerns the Church rather to have these secured than those, and yet the Spirit of God puts it upon the condition of our cooperation, for according to the Proverb of the old Moralists, Deus habet sinum facilem non perforatum, God's bosom is apt and easy to the emission of graces and affistances, but it is not lose and ungirt; something must be done on our part, we must improve the talents, and swell the bank; for if either we lay them up in a napkin, or spend them, suppress the Spirit, or extinguish it, we shall dearly account for it.  
In the mean time if we may lose the gifts by our sect. 22 own fault, we may purchase them by our diligence: if we may lessen them by incuriousness, we may increase them by study: if we may quench the spirit, than also we may reenkindle it: all which are evident probation that the Holy Ghost gives us assistances to improve our natural powers, and to promote our acquisite, and his aids are not inspirations of the habit, or infusions of a perfect gift, but a subliming of what God gave us in the stock of nature and art to make it in a sufficient order to an end supernatural and divine.  
The same doctrine we are taught by Saint Paul's exhortation sect. 23 to Timothy, Neglect not the gift that is in thee, 
1 Tim. 4. 14.  which was given thee by prophecy with the laying on of the hands of the Presbytery. And again, stir up the gift of 
2 Tim. 1. 6.  God which is in thee by the laying on of my hands. If there be any gifts of the Holy Ghost, and spiritual influences, dispensed without our cooperation, and by inspiration of the entire power, it is in ordination, and the persons so ordained are most likely to receive the gift of prayer, if any such thing be for the edification of the Church, they being the men appointed to intercede, and to stand between God and the people, and yet this gift of God even in those times when they were dispensed with miracle, and assistances extraordinary, were given as all things now are given, by the means also of our endeavour, and was capable of improvement by industry, and of defaillance by neglect, and therefore much rather is it so now in the days of ordinary ministration and common assistances.  
And indeed this argument, beside the efficacy of its sect. 24 persuasion, must needs conclude against the Men to whom these adversaria are addressed, because themselves call upon their Disciples, to exercise the gift of prayer, and offer it to consideration, that such 
So as that hereby they become not slothful and negligent in stirring up the gifts of Christ in them. But that each one by meditation, by taking heed, &c. may be careful to furnish his heart and tongue with further or other materials, &c. Preface to the Directory.  exercising it, is the way to better it; and if natural endowments and artificial endeavours are the way to purchase new degrees of it, it were not amiss they did consider a little before they begin; and did improve their first and smallest capacities before they ventured any thing in public by way of address to Almighty God. For the first beginnings are certainly as improvable as the next degrees, and it is certain they have more need of it, as being more imperfect and rude. Therefore when ever God's Spirit hath given us any capacities, or assistances, any documents, motions, desires, or any aids whatsoever, they are therefore given us with a purpose we should by our industry, skill, and labour, improve them, because without such cooperation, the intention is made void, and the work imperfect.  
And this is exactly the doctrine I plainly gather from sect. 25 the objected words of Saint Paul, The Spirit helpeth our infirmities, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, it is in the Greek, collaborantem adjuvat. It is an ingeminate expression of our labours. And that supposes us to have faculties capable of improvement, and an obligation to labour, and that the effect of having the gift of prayer depends upon the mutual concourse, that is, upon God blessing our powers and our endeavours. And if this way the Spirit performs his promise sufficiently, and does all that we need, and all that he ties himself to; he that will multiply his hopes farther than what is sufficient, or what is promised, may possibly deceive himself, but never deceive God, and make him multiply and continue miracles to justify his fancy.  
Better it is to follow the Scriptures for our guide, as in sect. 26 all things else, so in this particular, Ephes. 6. 17, 18. Take the sword of the Spirit which is the Word of God, Praying always with all prayer and supplication in the Spirit. The word of God is the sword of the Spirit; praying in the Spirit is one way of using it, indeed the only way that he here specifies. Praying in the Spirit then being the using of this Sword, and this Sword being the word of God, it follows evidently, that praying in the spirit, is praying in, or according to the word of God, that is, in the directions, rules, and expresses of the Word of God, that is, of the holy Scriptures. For we have many infirmities, and we need the spirit to help; as doubting, coldness, weariness, disrelish of heavenly things, indifferency; and these are enough to interpret the place quoted in the Objection, without tying him to make words for us to no great religious purposes when God hath done that for us in other manner then what we dream of.**  
So that in effect, praying in the Holy Ghost, or with the sect. 27 spirit, is nothing but prayer for such things, and in such manner which God by his Spirit hath taught us in holy Scripture. Holy Prayers, spiritual songs, so the Apostle calls one part of prayer, viz. eucharistical or thanksgiving, that is, Prayers or Songs which are spiritual in materiâ. And if they be called spiritual for the Efficient cause too, the Holy Ghost being the author of them, it comes all to one, for therefore he is the cause and giver of them, because he hath in his word revealed, what things we are to pray for, & there also hath taught us the manner.  
And this I plainly prove from the words of sect. 28 Saint Paul before quoted, The Spirit helpeth our infirmities, 
Rom. 8. 26.  [for we know not what we should pray for as we ought] In this we are infirm, that we know not our own needs, nor our own advantages: when the Holy Ghost hath taught us what to ask, and to ask that as we ought, than he hath healed our infirmities, and our ignorances in the matter and the manner; then we know what to pray for as we ought, than we have the grace of Prayer, and the Spirit of supplication. And therefore in the instance before mentioned concerning spiritual songs, when the Apostle had twice enjoined the use of them in order to Prayer and Preaching, to instruction and to Eucharist, and those to be done by the aid of Christ, and Christ's spirit; What in 
* Eph. 5. 18, 19  one place he calls, [being filled with the Spirit:] In the other he calls, [
* Col. 3. 16.  the dwelling of the word of Christ in us richly] plainly intimating to us, that when we are mighty in the Scriptures, full of the word of Christ, than we are filled with the Spirit, because the Spirit is the great dictator of them to us, and the Remembrancer, and when by such helps of Scripture we sing hymns to God's honour and our mutual comfort, than we sing and give thanks in the spirit. And this is evident, if you consult the places, and compare them.  
And that this is for this reason called a gift, and grace, sect. 29 or issue of the Spirit, is so evident and notorious, that the speaking of an ordinary revealed truth, is called in Scripture, a speaking by the Spirit, 1 Cor. 12. 8. No man 
Vid. Act. 19 21. & 16. 7, 8, 9, 10.  can say that Jesus is the Lord but by the Holy Ghost. For though the world could not acknowledge Jesus for the Lord without a revelation, yet now that we are taught this truth by Scripture, and by the preaching of the Apostles to which they were enabled by the Holy Ghost, we need no revelation or enthusiasm to confess this truth, which we are taught in our Creeds and catechisms; and this light sprang first from the immission of a ray from God's Spirit, we must for ever acknowledge him the fountain of our light. Though we cool our thirst at the mouth of the river, yet we owe for our draughts to the springs and fountains from whence the waters first came, though derived to us by the succession of a long current. If the Holy Ghost supplies us with materials and fundamentals for our building, it is then enough to denominate the whole edifice to be of him, although the labour and the workmanship be ours upon another stock. And this is it which the Apostle speaks, 1 Cor. 2. 13. Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth, comparing spiritual things with spiritual. The Holy Ghost teaches, yet it is upon our cooperation, our study and endeavour; while we compare spiritual things with spiritual, the Holy is said to teach us, because these spirituals were of his suffestion and revelation.  
For it is a rule of the school, and there is much sect. 30 reason in it, Habitus infusi infunduntur per modum acquisitorum, whatsoever is infused into us is in the same manner infused as other things are acquired, that is, step by step, by human means and cooperation, and grace does not give us new faculties, and create another nature, but meliorates and improves our own. And therefore what the Greeks called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, habits, the Christians used to call {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, gifts, because we derive assistances from above to heighten the habits, and facilitate the actions, in order to a more noble and supernatural end. And what Saint Paul said in the Resurrection, is also true in this Question, That is not first which is spiritual, but that which is natural, and then that which is spiritual. The graces and gifts of the Spirit are postnate, and are additions to art and nature. God directs our counsels, opens our understandings, regulates our will, orders our affections, supplies us with objects and arguments, and opportunities, and revelations in scriptis, and then most when we most employ our own endeavours, God loving to bless all the means, and instruments of his service, whether they be natural, or acquisite.  
So that now I demand, Whether, since the expiration sect. 31 of the age of miracles, God's spirit does not most assist us, when we most endeavour and most use the means? He that says, No, discourages all men from reading the Scriptures, from industry, from meditation, from conference, from human arts, and sciences, and from whatsoever else God and good laws, provoke us to by proposition of rewards. But if Yea, (as most certainly God will best crown the best endeavours) than the spirit of prayer is greatest in him, who (supposing the like capacities and opportunities) studies hardest, reads most, practises most religiously, deliberates most prudently; and then by how much want of means, is worse than the use of means, by so much ex tempore prayers are worse than deliberate and studied. Excellent therefore is the counsel of Saint Peter, 1. Epist. Ch. 4. v. 11. If any man speak let him speak as the Oracles of God (not lightly then and inconsiderately) If any man minister, let him do it as of the ability which God giveth, (great reason then to put all his abilities and faculties to it) and whether of the two does most likely do that, he that takes pains, and considers and discusses, and so approves and practises a form, or he that never considers what he says, till he says it, needs not much deliberation to pass a sentence. Only methinks it is most unreasonable that we should be bound to prepare ourselves with due requisites to hear what they shall speak in public, and that they should not prepare what to speak, as if to speak were of easier or of less consideration, than to hear what is spoken; or if they do prepare what to speak to the people, it were also very fit they prepared their prayers, and considered before hand of the fitness of the Offertory they present to God.  
Lastly, Did not the penmen of the Scripture, write sect. 32 the Epistles and Gospels respectively all by the Spirit? Most certainly, holy Men of God spoke as they were moved by the Holy Ghost, saith Saint Peter. And certainly they were moved by a more immediate motion, and a motion nearer to an enthusiasm, than now 
Etiam Veteres Prophetae disposuerunt se ad respondendum propheticè. Et vaticinia admoto plectro, aut hausto calice, dederunt. (Gen. 44. 5.) Scyphus quem furati estis ipse est in quo Dominus meus bibit, & in quo augurari solet. Dixit Oeconomus josephi. Et afferte psalterium. Dixit Eliseus (2 Reg. 3. 15.) Domi●●on interrogaturus.  adays in the gift and spirit of Prayer. And yet in the midst of those great assistances and motions they did use study, art, industry, and human abilities. This is more than probable in the different styles of the several books, some being of admirable art, others lower and plain. The words were their own, at least sometimes, not the Holy Ghosts. And if Origen, Saint Jerome, and especially 
Vid. Erasmi Epist. ad Jo. Eckium. Epist. 1. 20.  the Greek Fathers, Scholiasts and Grammarians were not deceived by false Copies, but that they truly did observe, sometimes to be impropriety of expression in the language, sometimes not true Greek, who will think those errors or imperfections in Grammar, were (in respect of the words, I say, precisely) immediate inspirations and dictates of the Holy Ghost, and not rather their own productions of industry and humanity? But clearly some of their words were the words of Aratus, some of Epimenides, some of Menander, some of S. Paul [This speak I, not the Lord.] Some were the words of 
i Cor. 7.  Moses, even all that part of the levitical Law which concerned divorces, and concerning which, our blessed Saviour affirms, that Moses permitted it, because of the hardness of their hearts, but from the beginning it was not so: and divers others of the same nature collected and observed to this purpose, by 
a Homil. 16. in Numer.  Origen, 
b Lib. 5. contr. Eunom. c. penult.  S. Basil, 
c Lib. 8. in Lucan. c. 16.  Saint Ambrose; and particularly, that promise which S. Paul made of calling upon the Corinthians as he passed into Macedonia, which certainly in all reason is to be presumed to have been spoken humanitùs, & not by immediate inspiration and infusion, because S. Paul was so hindered that he could not be as good as his word, and yet the Holy Ghost could have foreseen it, and might better have excused it, if Saint Paul had laid it upon his score; but he did not, and it is reasonable enough to believe there was no cause he should, and yet because the Holy Ghost renewed their memory, improved their understanding, supplied to some their want of human learning, and so assisted them that they should not commit an error in fact or opinion, neither in the narrative nor dogmatic parts, therefore they writ by the Spirit. Since than we cannot pretend upon any grounds of probability to an inspiration so immediate as theirs, and yet their assistances which they had from the Spirit did not exclude human arts and industry, but that the ablest Scholar did write the best, much rather is this true in the gifts and assistances we receive, and particularly in the gift of Prayer, it is not an ex tempore and an inspired faculty, but the faculties of nature, and the abilities of art and industry are improved and ennobled by the supervening assistances of the Spirit. And if these who pray ex tempore, say that the assistance they receive from the Spirit is the inspiration of words and powers without the operations of art and natural abilities and human industry, then besides that it is more than the Pen men of Scripture sometime had (because they needed no extraordinary assistances to what they could of themselves do upon the stock of other abilities) besides this, I say, it must follow that such Prayers so inspired, if they were committed to writing, would prove as good canonical Scripture as any is in Saint Paul's Epistles, the impudence of which pretention is sufficient to prove the extreme vanity of the challenge.  
The sum is this. Whatsoever this gift is, or this sect. 33 spirit of prayer, it is to be acquired by human industry, by learning of the Scriptures, by reading, by conference, and by whatsoever else faculties are improved, and habits enlarged. God's Spirit hath done his work sufficiently this way, and he loves not either in nature or grace (which are his two great sanctions) to multiply miracles when there is no need.  
And now let us take a man that pretends he hath the sect. 34 gift of Prayer, and loves to pray ex tempore, I suppose his thoughts go a little before his tongue; I demand then, Whether cannot this man, when it is once come into his head, hold his tongue, and write down what he hath conceived? If his first conceptions were of God, and God's Spirit than they are so still, even when they are written. Or is the Spirit departed from him, upon the sight of a Pen and inkhorn? It did use to be otherwise among the old and new Prophets, whether they were Prophets of prediction, or of ordinary ministry. But if his conception may be written, and being written, is still a production of the Spirit, than it follows that set forms of prayer, deliberate, and described, may as well be a praying with the Spirit, as sudden forms and ex tempore outlets.  
Now the case being thus put, I would fain know what sect. 35 the difference is between deliberate and ex tempore Prayers, save only that in these there is less consideration and prudence; for that the other are (at least as much as these) the productions of the Spirit, is evident in the very case put in this Argument: and whether to consider and to weigh them be any disadvantage to our devotions, I leave it to all wise men to determine; So that in effect since after the pretended assistance of the Spirit in our prayers we may write them down, consider them, try the spirits, and ponder the matter, the reason and the religion of the address; let the world judge whether this sudden utterance and ex tempore forms be any thing else but a direct resolution not to consider before hand what we speak. Sic itaque habe, ut istam vim dicendi rapidam, aptiorem esse circulanti judices, quam agenti rem magnam & seriam docentique. They are the words of Seneca, and express what naturally flows from the premises. The pretence of the Spirit, and the gift of prayer is not sufficient to justify the dishonour they do to Religion in serving it in the lowest and most indeliberate manner, nor quit such men from unreasonableness and folly who will dare to speak to God in the presence of the people, and in their behalf, without deliberation, or learning, or study. Nothing is a greater disreputation to the prudence of a Discourse, then to say it was a thing made up in haste, that is, without due considering.  
But here I consider, and I wish they whom it concerns sect. 36 most, would do so too: that to pretend the Spirit in so unreasonable a manner to so ill purposes, and without reason, or promise, or probability for doing it, is a very great crime, and of dangerous consequence. It was the greatest aggravation of the sin of Ananias and Saphira, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, that they did falsely pretend and belie the Holy Spirit, which crime bestdes that it dishonours the holy Ghost, to make him the precedent of imperfect and illiterate rites, the author of confusion, and indeliberate Discourses, and the parent of such productions which a wise person would blush to own: it also entitles him to all those Doctrines which either Chance or design shall expose to the people in such prayers, to which they entitle the holy Spirit as the Author and immediate Dictator. So that if they please, he must not only own their follies, but their impieties too; and how great disreputation this is to the Spirit of wisdom, of Counsel, and of holiness, I wish they may rather understand by Discourse then by Experiment.  
But let us look a little farther into the mystery, and sect. 37 see what is meant in Scripture by [praying with the Spirit. In what sense the holy Ghost is called the Spirit of Prayer, I have already shown, viz. by the same reason as he is the Spirit of Faith, of prudence, of knowledge, of understanding, and the like, because he gives us assistances for the acquiring of these graces, and furnishes us with revelations by way of object and instruction. But praying with the Spirit hath besides this, other senses also in Scripture. I find in one place, that we then pray with the Spirit, when the holy Ghost does actually excite us to desires and earnest tendencies, to the obtaining our holy purposes, when he prepares our hearts to pray, when he enkindles our desires, gives us zeal & devotion, charity and fervour, spiritual violence, and holy importunity. This sense is also in the latter part of the objected words of S. Paul, Rom. 8. The Spirit itself maketh Intercession for us with groanings. And indeed this is truly a praying with the Spirit, but this will do our Reverend Brethren of the Assembly little advantage as to the present Question. For this Spirit is not a Spirit of utterance, not at all clamorous in the ears of the people, but cries loud in the ears of God with [groans unutterable,] so it follows, and only [He that searcheth the heart, he understandeth the meaning of the Spirit.] This is the Spirit of the son, which God hath sent into 
Sunt ne mei? sunt ne tui? imo sunt gemitus Ecclesiae, aliquando in me, aliquando in te August. eodem modo quo S. August. dixit Deo, Conqueror tibi Domine lachrymis Jesu Christi, de quo dictum est, Heb. 5. 7. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  our hearts, (not into our tongues) whereby we cry, Abba, Father, Gal. 4. 6. And this is the great {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for mental prayer, which is properly and truly praying by the Spirit.  
Another praying with the Spirit I find in that place of sect. 38 Saint Paul, from whence this expression is taken, and commonly used, I will pray with the spirit, and I will pray with the understanding also. It is generally supposed that Saint Paul relates here to a special and extraordinary gift of Prayer, which was indulged to the Primitive Bishops and Priests, the Apostles and Rulers of Churches, and to some other persons extraordinarily, of being able to compose prayers, pious in the matter, prudent in the composure, devout in the forms, expressive in the language; and in short, useful to the Church, and very apt for devotion, and serving to her religion and necessities. I believe that such a gift there was, and this indulged as other issues of the Spirit to some persons, upon special necessities, by singular dispensation, as the Spirit knew to be most expedient, for the present need, and the future instruction. This I believe, not because I find sufficient testimony that it was so, or any evidence from the words now alleged, but because it was reasonable it should be so, and agreeable to the other proceedings of the holy Ghost. For although we account it an easy matter, to make prayers, and we have great reason to give thanks to the holy Ghost for it, who hath descended so plentifully upon the Church, hath made plentiful revelation of all the public and private necessities of the world, hath taught us how to pray, given rules for the manner of address, taught us how to distinguish spiritual from carnal things, hath represented the vanity of worldly desires, the unsatisfyingness of earthly possessions, the blessing of being denied our impertinent, secular, and indiscreet requests, and hath done all this at the beginning of Christianity, and hath actually stirred up the Apostles and apostolical men to make so many excellent forms of Prayer, which their successors did in part retain, and in part imitate, till the conjunct wisdom of the Church saw her offices complete, regular and sufficient. So that now every man is able to make something of forms of Prayer, (for which ability they should do well to pay their Eucharist to the holy Ghost, and not abuse the gift to vanity or schism) yet at the first beginning of Christianity, till the holy Spirit did fill all things, they found no such plenty of forms of Prayer: and it was accounted a matter of so great consideration to make a Form of Prayer, that it was thought a fit work for a Prophet, or the Founder of an Institution. And therefore the Disciples of John asked of him to teach them how to pray; and the Disciples of Christ did so too. For the Law of Moses had no rules to instruct the Synagogue how to pray; and but that Moses, and David, and Asaph, and some few of the Prophets more, left forms of Prayer which the Spirit of God inspired them withal upon great necessities, and great mercy to that people, they had not known how to have composed an office, for the daily service of the Temple, without danger of asking things needless, vain, or impious, such as were the prayers in the Roman Closets, that he was a good man that would not own them, 
Et nihil arcano qui roget ore Deos.  
— Pulchra Laverna  
Da mihi fallere, dajustum, sanctumque videri  
Noctem peccatis & fraudibus objice nubem.  But when the Holy Ghost came down in a full breath, and a mighty wind, he filled the breasts and tongues of men, and furnished the first Christians not only with abilities enough to frame excellent devotions for their present offices, but also to become precedents for Liturgy to all ages of the Church, the first being imitated by the second, and the second by the third, till the Church being settled in peace, and the records transmitted with greater care, and preserved with less hazard, the Church chose such forms whose Copies we retain at this day.  
Now since it was certain that all ages of the Church sect. 39 would look upon the first Fathers in Christ, and Founders of Churches as precedents, and tutors, and Guides, in all the parts of their Religion, and that prayer with its several parts, and instances, is a great portion of the Religion (the Sacraments themselves being instruments of grace, and effectual in genere orationis) it is very reasonable to think that the apostolical men, had not only the first fruits, but the elder brother's share, a double portion of the Spirit, because they were not only to serve their own needs, to which a single and an ordinary portion would have been then (as now) abundantly sufficient, but also to serve the necessity of the succession, and to instruct the Church for ever after.  
But then, that this assistance was an ability to pray ex sect. 40 tempore, I find it nowhere affirmed by sufficient authentic Testimony, and if they could have done it, it is very likely they would have been wary, and restrained in the public use of it. I doubt not but there might then be some sudden necessities of the Church, for which the Church being in her infancy had not as yet provided any public forms, concerning which cases, I may say as Quintilian of an orator in the great and sudden needs of the commonwealth, Quarum si qua non dico cuicunque 
De extemporali dicendi facultate  innocentiam civium, sed amicorum ac propinquorum alicui evenerit, stabítne matus, & salutarem parentibus vocem, statim, si non succurratur, perituris, moras & secessum & silentium quaeret, dum illa verba fabricentur, & memoriae insidant, & vox ac latus praeparetur? I do not think that they were oratores imparati ad casus, but that an ability of praying on a sudden was indulged to them by a specal aid of the Spirit to contest against sudden dangers, and the violence of new accidents, to which also possibly a new inspiration, was but for a very little while necessary, even till they understood the mysteries of Christianity, and the revelations of the Spirit, by proportion and analogy to which they were sufficiently instructed to make their sudden prayers when sudden occasions did require.  
This I speak by way of concession and probability. sect. 41 For no man can prove thus much as I am willing (relying upon the reasonableness of the Conjecture) to suppose; but that praying with the Spirit in this place, is praying without study, art, or deliberation, is not so much as intimated.  
For, 1. It is here employed that they did prepare some of sect. 42 those devotions to which they were helped by the Spirit, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, when you come together each of you (peradventure) hath a psalm. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, not every one makes, but when you meet, every one hath, viz. [already] which supposes they had it prepared against the meeting. For the Spirit could help as well at home in their meditation, as in the public upon a sudden: and though it is certain, the Holy Spirit loves to bless the public meetings, the communion of Saints, with special benedictions; yet I suppose my Adversaries are not willing to acknowledge, any thing that should do much reputation to the Church, and the public authorised conventions; at least, not to confine the Spirit to such holy and blessed meetings. They will (I suppose) rather grant the words do probably intimate they came prepared with a hymn, and therefore there is nothing in the nature of the thing, but that so also might their other forms of Prayer; the assistance of the Spirit (which is the thing in Question) hinders not, but that they also might have made them by premeditation.  
2. In this place, praying with the Spirit, signifies, no sect. 43 other extraordinary assistance, but that the Spirit helped them to speak their prayer, in an unknown Tongue, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, If I pray in a tongue, my spirit prayeth, but my understanding is without fruit, what then? I will pray with the spirit, and I will pray with the understanding also. Plainly here, praying in the Spirit, which is opposed to praying in understanding, is praying in an unknown tongue; where by the way observe, that praying with the Spirit, even in sense of Scripture, is not always most to edification of the people. Not always with understanding. And when these two are separated, Saint Paul prefers five words with understanding, before ten thousand in the spirit. For this praying with the Spirit was indeed then a gift extraordinary and miraculous, like as prophesying with the Spirit and expired with it. But while it did last it was the lowest of gifts, inter dona linguarum, it was but a gift of the tongue, and not to the benefit of the Church directly or immediately.  
This also observe in passing by. If Saint Paul did so sect. 44 undervalue the praying with the Spirit, that he preferred edifying the Church a thousand degrees beyond it; I suppose he would have been of the same mind, if the Question had between praying with the Spirit, and obeying our superiors, as he was when it was between praying with the Spirit and edification of the Church, because (if I be not mistaken) it is matter of great concernment towards the edification of the Church, to obey our superiors, not to innovate in public forms of worship, especially with the scandal and offence of very wise and learned men, and to the disgrace of the dead Martyrs, who sealed our Liturgy with their blood.  
But to return. In this place, praying with the Spirit, sect. 45 beside the assistance given by the Holy Ghost to speak in a strange tongue, is no more then, [my spirit praying,] that is, it implies my cooperation with the assistance of the Spirit of God, insomuch that the whole action may truly be denominated mine, and is called (of the Spirit) only by reason of that collateral assistance. For so Saint Paul joins them as terms identical, and expressive one of another's meaning, as you may please to read, ver. 14, & 15. 1 Cor. 14. I will pray with the Spirit, and my spirit truly prayeth. It is the act of our inner man, praying holy and spiritual prayers. But then indeed at that time there was something extraordinary adjoined, for it was in an unknown Tongue, the practice of which Saint Paul there dislikes. This also will be to none of their purposes. For whether it were ex tempore, or by premeditation is not here expressed; or if it had, yet that assistance extraordinary in prayer, if there was any beside the gift of Tongues, (which is not here, or anywhere else expressed) is no more transmitted to us, than the speaking tongues in the Spirit, or prophesying ex tempore and by the Spirit.  
But I would add also one experiment which S. Paul sect. 46 also there adds by way of instance. If praying with the spirit in this place be praying ex tempore, then so is singing too. For they are expressed in the same place in the same manner, to the same end, and I know no reason why there should be differing senses put upon them to serve purposes. And now let us have some Church music too, though the Organs be pulled down, and let any the best Psalmist of them all, compose a Hymn in metrical form (as Antipater Sidonius in Quintilian, & Licinius Archias in Cicero could do in their Verses) and sing it to a new tune with perfect and true music, and all this ex tempore. For all this the Holy Ghost can do if he pleases; But if it be said that the Corinthian Christians, composed their Songs and hymns according to art and rules of music, by study and industry, and that to this they were assisted by the Spirit; and that this together with the devotion of their spirit, was singing with the Spirit, then say I, so composing set forms of Liturgy by skill, and prudence, and human industry, may be as much praying with the Spirit, as the other is singing with the Spirit. Plainly enough. In all the senses of praying with the Spirit, and in all it's acceptations in Scripture, to pray or sing with the spirit, neither of them of necessity implies ex tempore.  
The sum or Collecta of the premises is this. Praying sect. 47 with the spirit, is either, (1) when the Spirit stirs up our desires to pray, per motionem actualis auxilii: or (2) when the spirit teaches us what, or how to pray, telling us the matter, and manner of our prayers. (3) Or lastly, dictating the very words of our prayers. There is no other way in the world to pray with the Spirit, or in the Holy Ghost, that is pertinent to this Question. And of this last manner the Scripture determines nothing, nor speaks any thing expressly of it, and yet suppose it had, we are certain the Holy Ghost hath supplied us, with all these, and yet in set forms of Prayer best of all, I mean, there where a difference can be; For (1) as for the desires, and actual motions or incitements to pray, they are indifferent to one or the other, to set forms, or to ex tempore.  
2. But as to the matter or manner of prayer, it is clearly sect. 48 contained in the expresses, and set forms of Scriptures, and there it is supplied to us by the Spirit, for he is the great dictator of it.  
3. Now then for the very words. No man can assure sect. 49 me that the words of his ex tempore prayer are the words of the holy Spirit: it is not reason nor modesty to expect such immediate assistances to so little purpose, he having supplied us with abilities more then enough to express our desires aliundè, otherwise then by immediate dictate; But if we will take David's Psalter, or the other hymns of holy Scripture, or any of the Prayers which are respersed over the Bible, we are sure enough that they are the words of God's spirit, mediately or immediately, by way of infusion or ecstasy, by vision, or at least by ordinary assistance. And now then, what greater confidence can any man have for the excellency of his prayers, and the probability of their being accepted, than when he prays his Psalter, or the Lord's Prayer, or any other office which he finds consigned in Scripture? When God's spirit stirs us up to an actual devotion, and then we use the matter he hath described and taught, and the very words which Christ & Christ's spirit, and the Apostles, and other persons, full of the Holy Ghost did use; If in the world there be any praying with the Spirit (I mean, in vocal prayer) this is it.  
And thus I have examined the entire and full scope of sect. 50 this First Question, and rifled their Objection, which was the only colour to hide the appearance of its natural deformity at the first sight. The result is this, Scribendum ergo quoties licebit; Si id non dabitur cogitandum: 
Quintil. l. 10. c. 7.  ab utroque exclusi, debent tamen adniti, ut neque deprehensus orator, neque destitutus esse videatur. In making our Orations and public advocations, we must write what we mean to speak, as often as we can; when we cannot, yet we must deliberate, and study; and when the suddenness of the accident prevents both these, we must use all the powers of art and care that we have a present mind, and call in all our first provisions, that we be not destitute of matter and words apt for the employment. This was Quintilian's rule for the matter of prudence, and in secular occasions; but when the instance is in Religion, and especially in our prayers, it will concern us nearer, to be curious and deliberate what we speak in the audience of the eternal God, when our lives and our souls, and the honour of God, and the reputation of Religion are concerned, and whatsoever is greatest in itself, or dearest to us.  
THe second Question hath in it something more sect. 51 
Quest. 2.  of difficulty; for the Men that own it will give leave that set forms may be used, so you give leave to them to make them; but if authority shall interpose and prescribe a Liturgy, every word shall breed a quarrel, and if the matter be innocent, yet the very injunction is tyranny, a restraining of the gifts of the Holy Ghost, it leaves the spirit of a Man sterile and unprofitable, it is not for edification of the Church, and is as destitute of comfort, as it is of profit. For God hath not restrained his Spirit to those few that rule the Church in prelation above others, but if he hath given to them the spirit of government, he hath given to others the spirit of prayer, and the spirit of prophecy. Now the manifestation 
1 Cor. 12. 7.  of the Spirit is given to every man to profit withal, for to one is given by the Spirit the word of wisdom, to another the word of knowledge, by the same Spirit. And these and many other gifts are given to several members that they may supply one another, and all join to the edification of the body. And therefore that must needs be an imprudent sanction that so determines the offices of the Church, that she cannot be edified by that variety of gifts which the holy Spirit hath given to several men to that purpose, just as if there should be a Canon, that but one Sermon should be preached in all Churches forever. Besides, it must needs be, that the devotion of the suppliants must be much retarded by the perpetui●y, and unalterable reiteration of the same form; For since our affections will certainly vary and suffer great alteration of degrees, and inclinations, it is easier to frame words apt to comply with our affections then to conform our affections in all varieties to the same words: When the forms are daily changed, it is more probable that every Man shall find something proportionable to his fancy, which is the great instrument of Devotion, then to suppose that any one form, should be like Manna fitted to every taste; and therefore in prayers, as the affections must be natural, sweet, and proper, so also should the words expressing the affections, issue forth by way of natural emanation. Sed extemporalis 
Quintil. dial. de Oratorib.  audaciae atque ipsius temeritatis vel praecipua jucunditas est. Nam in ingenio sicut in agro quanquam alia diu serantur, atque elaborentur, gratiora tamen quae suâ sponte nascuntur. And a garment may as well be made to fit the moon, as that one form of Prayer should be made apt and proportionable to all men, or to any man at all times.  
This Discourse relies wholly upon these two grounds; sect. 52 A liberty to use variety of forms for prayer, is more for the edification of the Church. Secondly, it is part of that liberty which the Church hath, and part of the duty of the Church to preserve the liberty of the spirit in various forms.  
Before I descend to consideration of the particulars, I sect. 53 must premise this, that the gift or ability of prayer given to the Church is used either in public or in private, and that which is fit enough for one, is inconvenient in the other, and although a liberty in private may be for edification of good people, when it is piously and discreetly used, yet in the public, if it were indifferently permitted, it would bring infinite inconvenience, and become intolerable, as a sad experience doth too much verify.  
But now then, this distinction, evacuates all the former sect. 54 discourse, and since it is permitted that every man in private use what forms he please, the Spirit hath all that liberty that is necessary, and so much as can be convenient; the Church may be edified by every man's gift, the affections of all men may be complied withal, words may be fitted to their fancies, their devotions quickened, their weariness helped and supported, and whatsoever benefit can be fancied by variety & liberty, all that, may be enjoyed, and every reasonable desire, or weaker fancy be fully satisfied.  
But since these advantages to devotion are accidental, sect. 55 and do consult with weakness and infirmity, and depend upon irregular variety for which no antecedent rule can make particular provision; it is not to be expected, the public constitution, and prescribed forms, which are regular, orderly, and determined, can make provision for particulars, for chances, and for infinite varieties. And if this were any objection against public forms, it would also conclude against all human laws that they did not make provision for all particular accidents, and circumstances that might possibly occur. All public sanctions must be of a public spirit and design, and secure all those excellent things which have influence upon societies, communities of men, and public obligations.  
Thus, if public forms of Prayer be described whose sect. 56 matter is pious and holy, whose design is of universal extent, and provisionary for all public, probable, feared, or foreseen events, whose frame and composure is prudent, and by authority competent and high, and whose use and exercise is instrumental to peace and public charity, and all these hallowed by intention, and care of doing glory to God, and advantages to Religion, expressed in observation of all such rules, and precedents as are most likely to teach us best, and guide us surest, such as are Scriptures, apostolical Tradition, Primitive practice, and precedents of Saints, and holy Persons, the public can do no more, all the duty is performed, and all the care is taken.  
Now after all this there are personal necessities and sect. 57 private conveniences or inconveniences, which, if men are not so wise as themselves to provide for, by casting off all prejudice and endeavouring to grow strong in Christianity, men in Christ, and not for ever to be Babes in Religion, but frame themselves to a capacity of receiving the benefit of the public, without needing other provisions, then what will fit the Church in her public capacity; the Spirit of God and the Church taught by him, hath permitted us to comply with our own infirmities, while they are innocent, and to pray in private in any form of words, which shall be most instrumental to our devotion in the present capacity. Neque hoc 
Quintil:  ego ago ut extempore dicere malit, sed ut possit.  
And indeed sometimes an exuberant, and an active affection, sect. 58 and overflowing of Devotion may descend like anointing from above, and our cup run over, and is not to be contained within the margin of prescribed forms; And though this be not of so great consideration as if it should happen to a man in public, that it is then fit for him, or to be permitted to express it in forms unlimited and undermined. (For there was a case in the days of the inundation of the Spirit, when a man full of the Spirit was commanded to keep silence in the Church; and 
1 Cor. 14 18.  to speak to himself and to God) yet when this grace is given him in private, he may compose his own Liturgy, 
Quintilian.  pectus enim est quod disertos facit, & vis mentis. Ideoque imperit is quoque, si mode sint aliquo affectu concitati, verba non desunt. only when in private devotion we use forms of our own making or choosing, we are concerned to see, that the matter be pious, apt for edification and the present necessity, and without contempt of public prescriptions, or irreverence to God, and in all the rest we are at liberty; 
* Quale ect illud apud Tertull: de privatìs Christianorum precibus, non quidem ab alio dictatis, sed à Scripturarum fontibus, derivatis. Illuc suspicientes Christiani manibus expansis, quia innocui; capite nudo, quia non erubescimus: denique sine monitore quia de pectore: oramus pro omnibus Imperatoribas, vitam illis prolixam, imperium securum, domum tutam, exercitus fortes, senatum fidelem, populum probum, orbem quietum, & quaecunque hominis & Caesaris vota sunt.  only in the Lord, that is, according to the rule of faith, and the analogy of Christian religion. For supposing that our devotion be servant, our intention pious, and the petition {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, according to the will of God, Whatsoever our expressions are, God reads the petition in the Character of the Spirit, though the words be brevia concisa, & singultantium modo ejecta. But then these accidental advantages, and circumstances of profit, which may be provided for in private; as they cannot be taken care of in public, so neither is it necessary they should: for those pleasures of sensible devotion are so far from being necessary to the acceptation of prayer, that they are but compliances with our infirmities, and suppose a great weakness in him that needs them (say the Masters of spiritual life) and in the strongest prayers, and most effectual devotions, are seldomest found; such as was Moses prayer when he spoke nothing, and Hannah's and our blessed Saviour's when he called upon his Father, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, with strong cries, in that great desertion of Spirit, when he prayed in the Garden; In these prayers the Spirit was bound up with the strictness and violence of intention, but could not ease itself with a flood of language, and various expression. A great devotion is like a great grief, not so expressive as a moderate passion, tears spend the grief, and variety of language breathes out the devotion; and therefore Christ went thrice, and said the same words; he could just speak his sense in a plain expression, but the greatness of his agony was too big for the pleasure of a sweet and sensible expression of devotion.  
So that let the devotion be never so great, set forms sect. 59 of prayer will be expressive enough of any desire, though importunate as extremity itself; but when the Spirit is weak, and the devotion imperfect, and the affections dry, though in respect of the precise duty on our part, and the acceptation on God's part, no advantage is got by a liberty of an indifferent, unlimited, and chosen form; and therefore in all cases, the whole duty of prayer is secured by public forms; yet other circumstantial and accidental advantages, may be obtained by it, and therefore let such persons feast themselves in private with sweetmeats, and less nourishing delicacies, weak stomachs must be cared for, yet they must be confessed to have stronger stomachs, and better health, that can feed upon the wholesome food prepared in the common refectories.  
So that public forms (it is true) cannot be fitted sect. 60 to every man's fancy, and affections, especially in an Age wherein all public constitutions are protested against; but yet they may be fitted to all necessities, and to every man's duty, and for the pleasing the affections and fancies of men, that may be sometimes convenient, but it is never necessary; and God that suffers dryness of affections many times in his dearest servants, and in their greatest troubles, and most excellent Devotions, hath by that sufferance of his, given demonstration that it is not necessary such affections should be complied withal, for than he would never suffer those sterilities, but himself by a cup of sensible Devotion would water and refresh those drinesses; and if God himself does not, it is not to be expected the Church should.  
And this also is the case of Scripture, for the many sect. 61 discourses of excellent Orators and Preachers have all those advantages of meeting with the various affections and dispositions of the hearers, and may cause a tear, when all S. Paul's Epistles would not; and yet certainly there is no comparison between them, but one Chapter of S. Paul is more excellent and of better use to the substantial part of Religion, than all the Sermons of Saint Chrysostom: and yet there are some circumstances of advantage which human eloquence may have, which are not observed to be in those other more excellent emanations of the holy Spirit. And therefore if the Objection should be true, and that conceived forms of Prayer in their great variety might do some accidental advantages to weaker persons, and stronger fancies, and more imperfect judgements, yet this instance of Scripture is a demonstration that set and composed devotions may be better; and this reason does not prove the contrary, because the Sermons in Scripture are infinitely to be preferred before those discourses and orations, which do more comply with the fancies of the people. Nay, we see by experience, that the change of our prayers, or our books, or our company, is so delightful to most persons, that though the change be for the worse, it more complies with their affections then the peremptory and unaltered retaining of the better; but yet this is no good argument to prove that change to be for the better.  
But yet if such compliance with fancies and affections sect. 62 were necessary, what are we the nearer if every Minister were permitted to pray his own forms? How can his form comply with the great varity of affections which are amongst his auditors, any more than the public forms described by authority? It may hit casually, and by accident be commensurate to the present fancy of some of his Congregation, with which at that time possibly the public form would not: This may be thus, and it may be otherwise, and at the same time, in which some feel a gust and relish in his prayer, others might feel a greater sweetness in recitation of the public forms. This thing is so by chance, so irregular and uncertain, that no wise man, nor no Providence less than Divine can make any provisions for it.  
And after all, it is nothing but the fantastic and sect. 63 imaginative part that is pleased, which for aught appears, may be disturbed with curiosity, peevishness, pride, spirit of novelty, lightness, and impertinency: and that to satisfy such spirits, and fantastic persons, may be as dangerous and useless to them, as it is trouble some in itself. But then for the matter of edification, that is considerable upon another stock: for now adays men are never edified, unless they be pleased, and if they mislike the Person, or have taken up a quarrel against any form, or institution; presently they cry out, They are not edified, that is, they are displeased: and the ground of their displeasure is nothing from the thing itself, but from themselves only: they are wanton with their meat, and long for variety, and then they cry out that Manna will not nourish them, but prefer the onions of Egypt before the food of Angels; the way to cure this inconvenience is to alter the men, not to change the institution; for it is very certain that wholesome meat, is of itself nutritive, if the body be disposed to its reception, and entertainment. But it is not certain that what a sick man fancies out of the weakness of his spirit, the distemper of his appetite, & wildness of his fancy, that it will become to him either good, or good physic. Now in the entertainments of Religion and spiritual repasts, that is wholesome, nutritive, and apt to edify, which is pious in itself, of advantage to the honour of God, whatsoever is good Doctrine, or good Prayers, especially when it is prepared by a public hand, and designed for public use, by all the wisdom of those men who in all reason are to be supposed to have received from God all those assistances which are effects of the spirit of Government; and therefore it is but weakness of spirit, or strength of passion, impotency in some sense or other, certainly, that first dislikes the public provisions, and then, say, they are not wholesome.  
For I demand concerning the public liturgies of a sect. 64 Church, whose constitution is principally of the parts, and choicest extracts of Scripture, Lessons and psalms, and some few hymns and Symbols, made by the most excellent persons in the Primitive Church, and all this, in nothing disagreeing from the rules of liturgy given in Scripture, but that the same things are desired, and the same persons prayed for, and to the same end, and by the same great instrument of address & acceptation, [by Jesus Christ] and which gives all the glory that is due to God, and gives nothing of this to a Creature, and hath in it many admirable documents; whether there be any thing wanting in such a liturgy towards edification? What is there in prayers that can edify, that is not in such in a liturgy so constituted? Or what can there be more in the private forms of any Minister, than is in such a public composition?  
By this time, I suppose, the Objection with all its sect. 65 parts is disbanded so far as it relates to edification, profit, and compliance with the auditors: As for the matter of liberty, and restraint of the Spirit; I shall consider that apart. In the mean time I shall set down those grounds of Religion and Reason, upon which public liturgy relies, and by the strength of which it is to be justified, against all opposition and pretences.  
1. The Church hath a power given to her by the Spirit sect. 66 of God, & a command to describe public forms of liturgy. For I consider that the Church is a Family, Jesus Christ is the Master of the Family, the holy Spirit is the great dispensator of all such graces the Family needs, and are, in order to the performance of their Duty; the Apostles, and their Sucoessors, the Rulers of the Church are Stewards of the manifold Graces of God, whose office is to provide every man's portion, and to dispense the graces and issues evangelical by way of ministry. Who is that faithful and wise Steward, whom his Lord shall make ruler of his household? It was our blessed saviour's Question, and Saint Paul answered it: Let a man so account of us, as of the Ministers of Christ, and 
1 Cor. 4. 1.  Stewards of the mysteries of God. Now the greatest ministry of the gospel is by way of prayer, (most of the graces of the Spirit being obtained by prayer, and such offices which operate by way of impetration, and benediction, and consecration, which are but the several instances of prayer) Prayer, certainly, is the most effectual and mysterious ministry: and therefore since the Holy Ghost hath made the Rulers of the Church, Stewards of the mysteries, they are by virtue of their Stewardship precedents of Prayer and public Offices.  
2. Which also is certain, because the Priest is to stand sect. 67 between God and the People, and to represent all their needs to the throne of grace; He is a Prophet and shall pray 
Gen. 20. 7.  for thee, said God, concerning Abraham to Abimelech. And therefore the Apostles appointed inferior Officers in the Church that they might not be hindered in their great work, but we will give ourselves to the word of God and 
Act● 6. 4.  to prayer; And therefore in our greatest need, in our sickness, and last scene of our lives, we are directed to send for the Elders of the Church, that they may pray over us; and God hath promised to hear them: and if prayer be of any concernment towards the final condition of our souls, certainly it is to be ordered, guided, and disposed by them who watch for our souls, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, as they that must give account to God for them.  
3. Now if the Rulers of the Church are precedents of sect. 68 the rites of Religion, and by consequence of Prayer, either they are to order public prayers, or private. For private, I suppose, most men will be so desirous of their liberty as to preserve that in private, where they have no concernments but their own, for matter of order or scandal: But for public, if there be any such thing as Government, and that prayers may be spoiled by disorder, or made ineffectual by confusion, or by any accident may become occasion of a scandal, it is certain that they must be ordered as all other things are in which the public is certainly concerned, that is, by the Rulers of the Church, who are answerable if there be any miscarriage in the public. Thus far I suppose there will not be much Question with those who allow set forms, but would have themselves, be the Composers; They would have the Ministers pray for the people, but the Ministers shall not be prescribed to; the Rulers of the Church shall be the precedents of religious rites, but than they will be the Rulers, therefore we must proceed farther; and because I will not now enter into the Question who are left by Christ to govern his Church, I will proceed upon such grounds which I hope may be sufficient to determine this Question, and yet decline the other. Therefore  
4. Since the Spirit of God is the spirit of supplication, sect. 69 they to whom the greatest portion of the Spirit is promised are most competent persons, to pray for the people, and to prescribe forms of prayer. But the promise of the Spirit is made to the Church in general, to her in her united capacity, to the whole Church first, then to particular Churches, then in the lowest seat of the Category to single persons; And we have title to the promises by being members of the Church, and in the Communion of Saints; which beside the stylus curiae, the form of all the great promises, being in general and comprehensive terms, appears in this, that when any single person is out of this Communion, he hath also no title to the promises; which yet he might, if he had any upon his own stock, not derivative from the Church. Now than I infer; if any single persons will have us to believe without possibility of proof (for so it must be) that they pray with the Spirit, (for how shall they be able to prove the spirit actually to abide in those single persons?) then much rather must we believe it of the Church, which by how much the more general it is, so much the more of the Spirit she is likely to have: and then if there be no errors in the matter, the Church hath the advantage and probability on her side; and if there be an error in matter in either of them, neither of them have the Spirit, or they make not the true use of it. But the public Spirit in all reason is to be trusted before the private when there is a contestation, the Church being prior & potior in promissis, she hath a greater and prior title to the Spirit. And why the Church hath not the spirit of prayer in her compositions as well as any of her Children, I desire once for all to be satisfied upon true grounds either of reason or revelation. And if she have, whether she have not as much as any single person? If she have but as much, than there is as much reason in respect of the divine assistance, that the Church should make the forms, as that any single Minister should, and more reason in respect of order and public influence, and care, and charge of souls: but if she have a greater portion of the Spirit than a single person, that is, if the whole be greater than the part, or the public better than the private, than it is evident, that the spirit of the Church in respect of the divine assistance, is chiefly, and in respect of order, is only to be relied upon for public provisions and forms of prayer.  
But now if the Church in her united capacity makes sect. 70 prayers for the people, they cannot be supposed to be other than limited and determined forms; for it is not practicable, or indeed, imaginable, that a Synod of Church governors (be they who they will, so they be of Christ's appointment) should meet in every Church, and pray as every man list; their Counsels are united, and their results are Conclusions, and final determinations, which like general propositions are applicable to particular instances; so that (1) since the Spirit being the great dictator of holy prayers, and (2) the Spirit is promised to the Church in her united capacity, and (3) in proportion to the Assembly caeteris paribus, so are measures of the Spirit poured out, and (4) when the Church is assembled, the Prayers which they teach the People are limited and prescribed forms; it follows that limited and prescribed forms, are in all reason, emanations from the greatest portion of the Spirit, warranted by special promises, which are made to every man there present that does his duty, as a private member of the Christian Church, and are due to him as a Ruler of the Church, and yet more especially, and in a further degree to all them met together; where (if ever) the holy Spirit gives such helps and graces which relate to the public government, and have influence upon the communities of Christians, that is, will bless their meeting, and give them such assistances as will enable them to do the work for which they convene.  
But yet if any man shall say, What need the Church sect. 71 meet in public Synods to make forms of Prayer, when private Ministers are able to do it in their several Parishes? I answer, it is true, many can, but they cannot do it better than a council; and I think no man is so impudent, as to say, he can do it so well; however, quod spectat ad omnes ab omnibus tractari debet, the matter is of public concernment, and therefore should be of public consultation, & the advantages of publicly described forms I shall afterwards specify. In the mean time,  
5. As the Church, I mean the Rulers of the Church, sect. 72 are appointed precedents of religious rites, and as the Rulers in conjunction are enabled to do it best by the advantages of special promises, and double portions of the Spirit; so she always did practise this, either in conjunction, or by single dictate, by public persons, or united authority; but in all times, as necessity required, they prescribed set forms of Prayer.  
If I should descend to minutes, and particulars, I sect. 37 could instance in the behalf of set forms, that.* 1. God prescribed to Moses a set form of Prayer, and benediction to be used when he did bless the people.* 2. That Moses composed a Song, or hymn for the children of Israel, to use, to all their generations* 3. That David composed many for the service of the Tabernacle, and every company of singers was tied to certain psalms, as the very titles intimate; and the psalms were such limited and determinate prescriptions, that in some, God's Spirit did bind them to the very number of the Letters, and order of the Alphabet.* 4. That Solomon, and the holy Kings of Judah brought them in, and continued them in the ministration of the Temple.* 5. That in the reformation by Hezekiah, the Priests and Levites were commanded to praise the Lord in the words of David & Asaph.* 6. That all Scripture is written 
2 Chron. 29. 30  for our learning; and since all these, and many more set forms of Prayer are left there upon record, it is more than probable, that they were left there for our use, and devotion; and certainly, it is as lawful, and as prudent to pray Scriptures, as to read Scriptures; and it were well, if we would use ourselves to the expression of Scripture, and that the language of God were familiar to us, that we spoke the words of Canaan, not the speech of Ashdod; and time was, when it was thought the greatest Ornament of a spiritual Person, and instrument of a religious Conversation; but then the consequents would be, that these Prayers were the best forms which were in the words of Scripture, and those psalms and Prayers there recorded, were the best devotions, but these are set forms.* 7. To this purpose I could instance in the example of Saint John Baptist, who taught his Disciples a form of Prayer. And that Christ's Disciples begged the same favour, and it was granted as they desired it.  
And here I mean to fix a little, for this ground cannot sect. 74 fail us. I say Christ prescribed a set Form of Prayer to be used by all his Disciples, as a Breviary of Prayer, as a rule of their devotions, as a repository of their needs, and as a direct address to God. For in this Prayer God did not only command us to make our Prayers, as Moses was bid to make the Tabernacle, after the pattern which God showed him in the Mount, and 
* Mat. 5. 1.  Christ showed his Apostles; but he hath given us the 
Mat. 6. 9  very tables written with his own hand, that we should use them as they are so delivered; this Prayer was not only a precedent and pattern, but an instance of address, a perfect form for our practice, as well as imitation. For  
1. When Christ was upon the Mount, he gave it for sect. 75 a pattern {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. So pray ye, or after this manner; which if we expound only to the sense of becoming a pattern, or a Directory, it is observable, that it is not only Directory for the matter, but for the manner too; and if we must pray with that matter, and in that manner, what does that differ from praying with that form? however it is well enough, that it becomes a precedent to us, in any sense, and the Church may vary her forms according as she judges best for edification.  
2. When the Apostles upon occasion of the form sect. 76 which the Baptist taught his Disciples, begged of their Master to teach them one, he again taught them this, and added a precept to use these very words, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 
Luke 11. 2.  when ye pray, say, our Father, 
Proaeres. ap. Eunapium.  when they speak to God, it was fit they should speak in his words, in whose name also their prayers only could be acceptable.  
3. For if we must speak this sense, why also are not the sect. 77 very words to be retained? Is there any error or imperfection in the words? was not Christ Master of his language? and were not his words sufficiently expressive of his sense? will not the Prayer do well also in our tongues which as a duty we are obliged to deposit in our hearts, and preserve in our memories, without which it is in all senses useless, whether it be only a pattern, or a repository of matter?  
4. And it is observable that our blessed Saviour doth sect. 78 not say, Pray that the name of your heavenly Father may be sanctified, or that your sins may be forgiven, but say, Hallowed be thy name, &c. so that he prescribes this Prayer, not in massa materiae, but in formâ verborum, not in a confused heap of matter, but in an exact composure of words, it makes it evident he intended it not only pro regula petendorum, for a direction of what things we are to ask, but also pro forma orationis, for a set form of Prayer. Now it is considerable that no man ever had the fullness of the Spirit, but only the holy Jesus, and therefore it is also certain, that no man had the Spirit of prayer like to him, and then, if we pray this prayer devoutly, and with pious and actual intention, do we not pray in the Spirit of Christ, as much as if we prayed any other form of words pretended to be taught us by the Spirit? We are sure that Christ and Christ's spirit taught us this Prayer, they only gather by conjectures and opinions, that in their ex tempore or conceived forms the Spirit of Christ teacheth them. So much then as Certainties are better than Uncertainties, and God's words better than man's, so much is this Set form, besides the infinite advantages in the matter, better than their ex tempore and conceived forms, in the form itself. And if ever any prayer was, or 
Gal. 3. 2.  could be, a part of that doctrine of faith by which we received the Spirit, it must needs be this prayer which was the only form our blessed Master taught the Christian Church immediately, was a part of his great and glorious Sermon in the Mount, in which all the needs of the world are sealed up as in a treasure house, and intimated by several petitions as diseases are by their proper and proportioned remedies, and which Christ published as the first emanation of his Spirit, the first perfume of that heavenly anointing which descended on his sacred head when he went down into the waters of baptism.  
This we are certain of, that there is nothing wanting, sect. 79 nothing superfluous and impertinent, nothing carnal or imperfect in this prayer, but as it supplies all needs, so it serves all persons, is fitted for all estates, it meets with all accidents, and no necessity can surprise any man, but if God hears him praying that prayer, he is provided for in that necessity: and yet if a single person paraphrases it, it is not certain but the whole sense of a petition may be altered by the intervention of one improper word, and there can be no security given against this, but qualified and limited, and just in such a proportion as we can be assured of the wisdom and honesty of the person, and the actual assistance of the holy Spirit.  
Now than I demand whether the Prayer of Manasses, be sect. 80 so good a prayer as the Lord's Prayer? or is the Prayer of Judith, or of Tobias, or of Judas Maccabeus, or of the son of Sirach, is any of these so good? Certainly no man will say they are; and the reason is, because we are not sure they are inspired by the Holy Spirit of God; prudent, and pious, and conformable to Religion they may be, but not penned by so excellent a spirit as this Prayer. And what assurance can be given that any Ministers prayer is better than the prayers of the son of Sirach, who was a very wise, and a very good man, as all the world acknowledges; I know not any one of them that has so large a testimony, or is of so great reputation. But suppose they can make as good prayers, yet surely they are apocryphal at least, and for the same reason that the apocryphal prayers are not so excellent as the Lord's prayer, by the same reason must the best they can be imagined to compose fall short of this excellent pattern by how much they partake of a smaller portion of the Spirit, as a drop of water is less than all the waters under, or above the Firmament.  
Secondly, I would also willingly know, whether if sect. 81 any man uses the form which Christ taught, supposing he did not tie us to the very prescript words, can there be any hurt in it? is it imaginable that any commandment should be broken, or any affront done to the honour of God, or any act of imprudence, or irreligion in it, or any negligence of any insinuation of the Divine pleasure? I cannot yet think of any thing to frame for answer, so much as by way of an Antinomy or Objection. But then supposing Christ did tie us to use this Prayer pro loco & tempore, (according to the nature and obligation of all affirmative precepts) as it is certain he did, in the preceptive words recorded by S. Luke, [When ye pray, say, Our Father] then it is to be considered that a Divine Commandment is broken, by its rejection; and therefore, if there were any doubt remaining, whether it be a command or no; yet since, on one side there is danger of a negligence, and a contempt, and that on the other side, the observation & conformity cannot be criminal, or imprudent; it will follow, that the retaining of this Prayer in practice, and suffering it to do all its intentions, and particularly becoming the great {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, or authority for set forms of Prayer, is the safest, most prudent, most Christian understanding of those words of Christ, propounding the Lord's Prayer to the Christian Church. And because it is impossible that all particulars should be expressed in any form of prayer, because particulars are not only casual and accidental, but also infinite; Christ, according to that wisdom he had without measure, framed a Prayer, which by a general comprehension should include all particulars, eminent, and virtually; so that there should be no defect in it, & yet so short, that the most imperfect memories might retain, and use it.  
And it is not amiss to observe, that our blessed Saviour sect. 82 first taught this Prayer to be as a remedy, and a reproof, of the vain repetition of the Pharisees; and besides, that is was so, à priori, we also in the event, see the excellent spirit and wisdom in the Constitution; for those persons who have laid aside the Lord's Prayer, have been noted by common observation; to be very long in their forms, and troublesome, and vain enough in their repetitions, they have laid aside the medicine, and the old wound bleeds afresh, the Pharisees did so of old.  
And after all this, it is strange employment, that any sect. 83 man should be put to justify the wisdom and prudence of any of Christ's institutions; as if any of his servants who are wise upon his Stock, instructed by his Wisdom, made knowing by his Revelations, and whose all that is good, is but a weak ray of the glorious light of the Sun of righteousness, should dare to think that the Derivative should be before the Primitive, the current above the Fountain; and that we should derive all our excellency from him, and yet have some beyond him, that is, some which he never had, or which he was not pleased to manifest; or that we should have a spirit of prayer able to make productions beyond his Prayer who received the Spirit without measure. But this is not the first time man hath disputed against God.  
And now let us consider with sobriety, not only of sect. 84 this excellent Prayer, but of all that are deposited in the primitive records of our Religion. Are not those Prayers and hymns in holy Scripture, excellent compositions, admirable instruments of devotion, full of piety, rare and incomparable addresses to God? Dare any man with his gift of Prayer pretend, that he can ex tempore, or by study, make better? Who dares pretend that he hath a better spirit than David had? or than the Apostles and prophets, and other holy persons in Scripture, whose Prayers and Psulmes are by God's Spirit consigned to the use of the Church for ever? Or will it be denied but that they also are excellent Directories and Patterns for prayer? And if Patterns, the nearer we draw to our example, are not the imitations and representments the better? And what then if we took the Samplers themselves? Is there any imperfection in them, and can we mend them, and correct the Magnificat? The very matter of these, and the author no less than Divine cannot but justify the forms, though set, determined and prescribed.  
In a just proportion and commensuration, I argue so sect. 85 concerning the primitive and ancient forms of Church service, which are composed according to those so excellent Patterns, which if they had remained pure, as in their first institution, or had always been as they have been reformed by the Church of England, they would against all defiance put in for the next place to those forms of Liturgy, which mutatis mutandis, are nothing but the words of Scripture. But I am resolved at this present not to enter into Question concerning the matter of Prayers.  
Next, we must inquire what the Apostles did in obedience sect. 86 to the precept of Christ, and what the Church did in imitation of the Apostles. That the Apostles did use the Prayer their Lord taught them, I think need not much be questioned, they could have no other end of their desire, and it had been a strange boldness to ask for a form which they intended not to use, or a strange levity not to do what they intended. But I consider they had a double capacity, they were of the Jewish Religion by education, and now Christians by a new institution; in the first capacity they used those Set forms of Prayer which their Nation used in their devotions. Christ and his Apostles sang a hymn, part of the great 
Vid. Scalig. de emend.. tempor. de Judaeor. magn. Allelujah.  Allelujah which was usually sung at the end of the Paschall Supper, After Supper they sang a hymn, says the Evangelist. The Jews also used every Sabbath to sing the XCII psalm, which is therefore entitled, A Song or psalm for the Sabbath, and they who observed the hours of Prayer, and vows, according to the rites of the Temple, need not be suspected to have omitted the Jewish forms of prayer. And as they complied with the religious customs of the Nation, worshipping according to the Jewish manner, it is also in reason to be presumed they were Worshippers according to the new Christian institution, and used that form their Lord taught them.  
Now, that they tied themselves to recitation of the very sect. 87 words of Christ's Prayer pro loco & tempore, I am therefore easy to believe, because I find they were strict to a scruple in retaining the sacramental words which Christ spoke when he instituted the blessed Sacrament, insomuch that not only three Evangelists, but S. Paul also not only making a narrative of the institution, but teaching the Corinthians the manner of its celebration, to a tittle he recites the words of Christ. Now the action of the Consecrator is not a theatrical representment of the action of Christ, but a sacred, solemn, and 
* Imò totus Canon consecrationis tam similis est & ferè idem in verbis apud. Graecoes, Latino's, Arabas, armenios', Syros, Egyptios, AEthiopas, ut nisi à communi fonte, qui nisi Apostolorum non est, manare non potuerit. Unde intelligi datur quia multum erat ut in Epistolâ, totum illum agendi ordinem insinuaret, quem Vniversa per orbem servat Ecclesia, ab ipso ordinatum esse, quod nulla morum diversitate variatur. S. Aug. ep. 118.  sacramental prayer, in which since the Apostles at first, and the Church ever after did with reverence, and fear, retain the very words, it is not only a probation of the Question in general, in behalf of set forms; but also a high probability that they retained the Lord's Prayer, and used it to an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, in the very form of words.  
And I the rather make this inference from the preceding sect. 88 argument, because the cognation one hath with the other; for the Apostles did also in the consecration of the Eucharist, use the Lord's Prayer, and that together with the words of institution was the only form of consecration saith Saint Gregory, and 
Greg. l. 7. cp. 63.  Saint Jerome affirms, that the Apostles, by the command 
Hier. lib. contr. Pelag.  of their Lord, used this 
* Eligo in his verbis hoc intelligere, quod omnis, vel pene omnis frequentat Ecclesia, ut precationes accipiamus dictas quos facimus in celebratione Sacramentorum antequam illud quod est in Domini mensâ incipiat benedici; orationes cum benedicitur, & ad distribuendum comminuitur: quam totam orationem, pene omnis Ecclesia, Dominica oratione concludit. 8. Aug. cp. 59 q. 5. ad illud Pauli, Obsecro primum omnium fieri obsecrationes.  prayer in the benediction of the Elements.  
But besides this, when the Apostles had received sect. 89 great measures of the Spirit, and by their gift of Prayer composed more forms for the help and comfort of the Church, and contrary to the order in the first Creation, the light which was in the body of the Sun, was now diffused over the face of the new Heavens, and the new Earth; it became a precept evangelical, that we should praise God in hymns, and psalms, and spiritual Songs, 
Col. 3. 16.  which is so certain, that they were compositions of industry and deliberation, and yet were sung in the Spirit, that he, who denies the last, speaks against Scriptures, he who denies the first, speaks against Reason, and would best confute himself, if in the highest, of his pretence of the Spirit, he would venture at some ex tempore hymns. And of this, we have the express testimony of Saint Austin, De Hymnis & Psalmis canendis haberi 
Epist. 119. c. 18.  Domini & Apostolorum documenta, & utilia praecepta. And the Church obeyed them, for as an Ancient Author under the name of Dionysius Areopagita relates, the chief of the clerical, and ministering Order offer bread upon the Altar, Cum Ecclesiastici omnes, laudem hymnumque generalem Deo tribuerint, cum quibus Pontifex sacras preces ritè perficit, &c. They all sing one hymn to God, and then the Bishop prays ritè, according to the ritual or constitution, which in no sense of the Church, or of Grammar, can be understood without a solemn and determined form; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} says Casaubon 
In Theophrast. charact.  is cantare, idem saepiùs dicere, apud Graecoes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; they were forms of praising God used constantly, periodically, and in the daily Offices. And the Fathers of the council of Antioch complain against Paulus Samosatenus, 
Ap. Euseb 1. 7. c. 24.  Quod Psalmos & cantus qui ad Domini nostri Jesu 
Et Walafr. Strab. c. 25. de reb. Eccles.  Christi honorem decantari solent tanquam recentiores, & à viris recentioris memoriae editos exploserit. The quarrel was, that he said the Church had used to say hymns which were made by new men, and not derived from the Ancients; which, if we consider that the council of Antioch was in the 12 year of Gallienus the Emperor, 133 years after Christ's Ascension, will fairly prove, that the use of prescribed forms of Prayer, hymns and forms of Worshipping, were very early in the Church; and it is unimaginable it should be otherwise, when we remember the apostolical precept before mentioned. And if we fancy a higher precedent, than what was manifested upon earth, we may please to see one observed to have been made in Heaven; for a set form of Worship, and address to God, was recorded by Saint John, 
Apoc. 15.  and sung in Heaven; and it was composed out of the Songs of Moses, (Exod. 15.) of David, (Psal. 145.) and of Jeremy, (Chapt. 10. 6, 7.) which, certainly, is a very good precedent for us to imitate although but revealed to Saint John, by way of vision and ecstasy, that we may see, if we would speak with the tongue of Men and Angels, we could not praise God in better forms, then what are recorded in holy Scripture.  
But besides the metrical part, the Apostle hath described sect. 90 other parts of liturgy in Scripture, whose composition, though it be in determined form of words, yet not so bound up with numbers, as hymns: and these Saint Paul calls supplications, prayers, intercessions, and 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  giving of thanks, which are several manners of address distinguished by their subject matter, by their form and manner of address. As appears plainly by [intercessions and giving of thanks] the other are also by all men distinguished, though in the particular assignment they differ, but the distinction of the Words implies the distinction of Offices, which together with the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the Lectionarium of the Church, the Books of the Apostles, and Prophets spoken of by Justin Martyr, and said to be used in the Christian Congregations, are the constituent parts of Liturgy; and the exposition of the words we best learn from the practice of the Church, who in all Ages of whose public offices any record is left to us, took their 
Hesych. vide S. August. ep. 59 q. 5. in hunc locum. descripsi verba ad §. 86.  pattern from these places of Scripture, the one for Prose, the other for Verse; and if we take Liturgy into its several parts, or members, we cannot want something to apply to every one of the words of Saint Paul in these present allegations.  
For the offices of prose we find but small mention of sect. 91 them in the very first time, save only in general terms, and that such there were, and that S. James, S. mark, Saint Peter, and others of the Apostles and apostolical men made Liturgies, and if these which we have at this day were not theirs, yet they make probation that these Apostles left others, or else they were impudent people that prefixed their names so early, and the Churches were very incurious to swallow such a bowl, if no pretention could have been reasonably made for their justification. But concerning Church hymns we have clearer testimony in particular, both because they were many of them, and because they were dispersed more, soon got by heart, passed also among the people, and were pious arts of the Spirit whereby holy things were instilled into their souls by the help of fancy, and a more easy memory. The first civilising of people used to be by Poetry, and their Divinity was conveyed by Songs and Verses, and the Apostle exhorted the Christians, to exhort 
ut quisque de Scripturis sanctis, vel de proprio ingenio potest, provocatur in medium Deo canere. Tertull. Apolog:  one another in psalms and hymns, for he knew the excellent advantages were likely to accrue to Religion by such an insinuation of the mysteries. Thus Saint Hilary, and Saint Ambrose composed hymns for the use of the Church, and Saint Austin made a hymn against the schism of Donatus, which hymns when they were publicly allowed of, were used in public Offices; not till then; For Paulus Samosatenus had brought Women into the Church to sing vain and trifling Songs, and some Bishops took to themselves too great and incurious a licence, and brought hymns into the Church, whose gravity and piety was not very remarkable; upon occasion of which, the Fathers of the council of Laodicea, ordained, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, No psalms of private composition must be brought into the Church, so Gentian Hervet renders it; Isidore Translates it [Psalmos ab Idiotis compositos,] psalms made by common persons;] Psalms usually sung abroad, so Dionysius Exiguus calls them, [Psalmos Plebeios] but I suppose by the following words is meant, That none but Scripture psalms shall be read there, for so the Canon adds, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, nothing to be read in the Church but Books of the Old and New Testament. And this Interpretation agrees well enough with the occasion of the Canon which I now mentioned.  
This only by the way, the reddition of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sect. 92 by Isidore to be psalms made by common persons, whom the Scripture calls {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, ignorant, or unlearned, is agreeable enough with that of Saint Paul, who intimates, that Prayers, and forms of liturgies are to be composed for them, not by them, they were never thought of, to be persons competent to make forms of Prayers themselves: For Saint Paul speaks 
1 Cor. 14.  of such a one as of a person coming into the Church to hear the Prophets, pray, and sing, and interpret, and prophecy, and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, he is reproved of all, and judged of all; and therefore the most unfit person in the world to bring any thing that requires great ability, and great authority, to obtrude it upon the Church, his Rulers, and his Judges. And this was not unhandsomely intimated by the word sometimes used by the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of the Greek Church, calling the public liturgy {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, which signifies prayers, made for the use of the Idiotae, or private persons, as the word is contradistinguished from the Rulers of the Church. For {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifies contum, and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, is as much as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to live in the condition of a private person, and in the vulgar Greek (Says Arcadius) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signify a little man, of a low stature, from which two significations {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} may well enough design a short form of Prayer, made for the use of private persons. And this was reasonable, and part of the Religion even of the Heathen as well as Christians; the precedents of their Religion were to find prayers for the people, and teach them forms of address to their Gods. 
Castis cum pueris ignara puella mariti  
Disceret unde preces, vatem ni Musa dedisset?  
Poscit opem chorus, & praesentia numina sentit,  
Caelestes implorat aquas, doctâ prece blandus, 
Horat. Epist. l. 2. cp. 1.   
Carmine dii superi placantur, carmine Manes.  But this was by the way.  
But because I am casually fallen, upon mention of sect. 93 the Laodicean council, and that it was very ancient, before the Nicene, and of very great reputation, both in the East, and in the West; it will not be a contemptible addition to the reputation of set forms of liturgy, that we find them so early in the Church, reduced to a very regular and composed manner. The XV Canon suffers none to sing in the Church, but the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, they that sing by book, and go up into the Pulpit; they were the same persons, and the manner of doing their office, was their appellative, which shows plainly, that the known custom of the Church, was for them who were in the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, in the Pulpit to read their offices, and devotions. They read them {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, that's the word in the Canon. Those things which signify the greatest, or first Antiquity, are said to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, was spoken proverbially, to signify ancient things: And {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: So that if these Fathers chose these words as Grammarians, the singers {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} were such as sung ancient hymns of Primitive antiquity, which also is the more credible, because the persons were noted and distinguished by their employment, as a thing known by so long an use, till it came to be their appellative.* The 17. and 18. Canons command that Lessons and psalms should be said interchangeably {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, and the same liturgy that's the word) or office of prayers to be said always at Nones and Vespers. This shows the manner of executing their office of Psalmists, and Readers, they did not sing or say ex tempore, but they read Prayers and psalms, and sung them out of a book; neither were they brought in fresh and new at every meeting, but it was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, still the same form of prayers, without variation.  
But then if we remember how ancient this office was sect. 94 in the Church, and that the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the Readers and Singers were clerical offices, deputed for public ministry about prayers and devotions in the Church (for so we are told by Simeon Thessalonicensis in particular concerning the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, he does dictate the hymns to the singers, and then of the singers there is no question) and that these two offices was so ancient in the Church, that 
Epist. ad Antiochen. memorantur etiam in 25 Canone Apostolorum.  they were mentioned by S. Ignatius, who was contemporary with the latter times of the Apostles; We may well believe that set and described forms of liturgy were as early as the days of the Apostles, and continued in the continuation of those and the like offices in all descending ages. Of the same design and intimation were those known offices in the Greek Church, of the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which Socrates speaks of as of an office in the Church of Alexandria, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, &c. Their office was the same with the Reader, they did ex praescripto praeire, & ad verbum referre, the same which ab Alexandro notes to have been done in the religious rites of Heathen Greece, They first read out of a Book the appointed prayers, and the others rehearsed them after. Now it is unimaginable that constant officers should be appointed to say an office, and no public office be described.  
I shall add but this one thing more, and pass on sect. 95 ad alia. And that is, that I never yet saw any instance, example, or pretence of precedent of any Bishop, Priest, or Lay person that ever prayed ex tempore in the Church, and although in some places, single Bishops, or peradventure, other persons of less Authority did oftentimes bring prayers of their 
* De proprio ingevio] [de pectore] sine monitore] we find once in Tertullian.  own into the Church; yet ever they were compositions, and premeditations, and were brought thither, there to be repeated often, and added to the liturgy; and although the liturgies, while they were less full than since they have been, were apt to receive the additions of pious and excellent Persons, yet the inconvenience grew so great, by permitting any forms but what were approved by a public Spirit, that the Church, as She always had forms of public Prescription, so She resolved to permit no mixture of any thing but what was warranted by an equal power, that the Spirits of the Prophets might be subject to the Prophets, and such Spirits, when they are once tried whether they be of God or no, tried by a lawful superior, and a competent Judge may then venture into the open air. And it were a strange imprudence, choosingly to entertain those inconveniences which our wiser forefathers felt, and declared, and remedied. For why should we be in love with that evil, against which they so carefully armed their Churches, by the provision and defence of laws? For this produced that Canon of the council of Milevis in Africa, Placuit ut preces quae probatae fuerint in Conoilio ab omnibus celebrentur, nec aliae omninò dicantur in Ecclesiâ, nisi quae a prudentioribus factae fuerint in Synodo. That's the restraint and prohibition; public Prayers, must be such as are publicly appointed and prescribed by our Superiors, and no private forms of our conceiving must be used in the Church. The reason follows, Ne fortè aliquid contra fidem, vel per ignorantiam vel per minus studium sit compositum, left through ignorance, or want of deliberation any thing be spoken in our Prayers against faith, [& good manners;] Their reason is good, and they are witnesses of it who hear the variety of Prayers, before and after Sermons, there where the Directory is practised, where (to speak most modestly) not only their private opinions, but also human interests, and their own personal concernments, and wild fancies, born perhaps not two days before, are made the objects of the people's hopes, of their desires, and their prayers, and all in the mean time pretend to the holy Spirit.  
Thus far we are gone. The Church hath (1) power sect. 96 and authority, and (2) command, (3) and ability, or promise of assistances to make public forms of liturgy; and (4) the Church always did so; in all descents from Moses to Christ, from Christ to the Apostles, from them to all descending Ages; for I have instanced till Saint Austine's time; and since, there is no Question, the people were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, as Balsamon says of those of the Greek Communion, they used unalterable forms of Prayers, described out of the Books of public Liturgy; it remains only that I consider upon what reason and grounds of prudence and religion the Church did so, and whether she did well or no? In order to which, I consider,  
1. Every man hath personal needs of his own, and sect. 97 he that understands his own condition, and hath studied the state of his soul in order to eternity, his temporal estate in order to justice and charity, and the constitution and necessities of his body in order to health, and his health in order to the service of God, as every wise and good man does, will find that no man can make such provision for his necessities, as he can do for his own, (caeteris paribus) no man knows the things of a man but the spirit of the man, and therefore if he have proportionable abilities, it is allowed to him, and it is necessary for him to represent his own conditions to God, and he can best express his own sense, or at least best sigh forth his own meaning, and if he be a good man, the Spirit will make intercession for him, with those unutterable groans. Besides this, every Family hath needs proper to it in the capacity of a Family, and those are to be represented by the Master of the Family; whom men of the other persuasion are apt to confess to be a Priest in his own Family and a King, and Sacrorum omnium potestas sub Regibus esto, they are willing in this sense to acknowledge; and they call upon him to perform Family duties, that is, all the public devotions of the Family are to be ordered by him.  
Now that this is to be done by a set form of words sect. 98 is acknowledged by Didoclavius. Nam licet in conclavi 
Altare Damas cenum.  (Paterfamilias) verbis exprimere animi affectus pro arbitrio potest, quia Dominus cor intuetur, & affectus, tamen publicè coram totâ familia idem absque indecoro non potest. If he prays ex tempore, without a Set form of prayer, he may commit many an u●decency; a set and described form of prayer is most convenient in a Family that Children and Servants may be enabled to remember, and tacitly recite the prayer together with the Major domo. But I rely not upon this; but proceed upon this Consideration.  
As private Persons and as Families, so also have Churches sect. 99 their special necessities in a distinct capacity, and therefore God hath provided for them Rulers and Feeders, Priests and precedents of religion, who are to represent all their needs to God, and to make provisions. Now because the Church cannot all meet in one place, but the harvest being great it is bound up in several bundles, and divided into many Congregations, for all which the Rulers and Stewards of this great Family are to provide, and yet cannot be present in those particular Societies, it is necessary that they should have influence upon them by a general provision, and therefore that they should take care that their common needs should be represented to God, by Set forms of Prayer, for they only can be provided by Rulers, and used by their Ministers and Deputies; such as must be one in the principe, and diffused in the execution; and it is better expression of their care and duty for the Rulers to provide the bread and bless it, and then give it to them who must minister it in small portions and to particular companies, (for so Christ did) then to leave them who are not in the same degree answerable for the Churches, as the Rulers are, to provide their food, and break it, and minister it too. The very economy of Christ's Family requires that the dispensations be made according to every man's capacity. The general Stewards are to divide to every man his portion of work, and to give them their food in due season, and the under-servants are to do that work is appointed them; so Christ appointed it in the Gospel, and so the Church hath practised in all Ages, inde enim per temporum & successionum vices Episcoporum ordinatio 
S. Cyprian. op. 27  & Ecclesiae ratio decurrit, ut Ecclesia supra Episcopes constituatur, & omnis actus Ecclesiae per eosdem Praepositos gubernetur, when the Rulers are few (for the ecclesiastical regiment is not democratical) and the under offices many, and the companies numerous, for all which those few Rulers are bound to provide, and prayer and offices of devotion, are one of the greatest instances of provision, it is impossible there should be any sufficient care taken or caution used by those Rulers in the matter of prayers, but for them to make such prescript forms which may be used by all companies, under their charge; that since they are to represent all the needs of all their people, because they cannot be present by their persons in all Societies, they may be present by their care and provisions, which is then done best when they make prescript forms of prayer, and provide pious Ministers to dispense it.  
2. It is in the very nature of public prayer that it be sect. 100 made by a public spirit, & performed by a public consent. For public, and private prayer, are certainly two distinct duties; but they are least of all distinguished by the place, but most of all, by the Spirit that dictates the prayer, and the consent in the recitation; and it is a private prayer which either one man makes, though spoken in public, as the Laodicean council calls {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, private psalms, or which is not attested by public consent of minds, and it is a public prayer, which is made by the public spirit, and consented to by a general acceptation; and therefore the Lord's prayer, though spoke in private, is a public form, and therefore represented plurally; and the place is very extrinsical to the nature of prayer; I will that men pray everywhere, lifting 
1 Tim. 2. 5.  up pure hands; and retiring into a Closet is only advised for the avoiding of hypocrisy, not for the greater excellency of the duty. So that if public Prayer have advantages beyond private Prayer, or upon its own stock, besides it, the more public influences it receives, the more excellent it is. And hence I conclude, that set forms of Prayer composed and used by the Church; I mean by the Rulers in Conjunction and Union, of Heads and counsels, and used by the Church; I mean the People in Union, and society of Hearts in Spirits, hath two very great advantages which other Prayers have not.  
For first, it is more truly public, and hath the benefit sect. 101 of those helps which God (who never is deficient to supply any of our needs) gives to public persons in order to public necessities, by which I mean, its emanation from a public, and therefore a more excellent spirit. And secondly, it is the greatest instance of union in the world; for since God hath made Faith, Hope, and Charity, the ligaments of the communion of Saints, and Common prayer, which not only all the governors have propounded as most fit, but in which all the people are united, is a great Testimony of the same Faith, and a common hope, and mutual charity, because they confess the same God whom they worship, and the same Articles which they recite, and labour towards the same hope, the mighty price of their high calling, and by praying for each other in the same sense, and to the same purpose, doing the same to them, that I desire they should do for me, do testify and preserve, and increase their charity; it follows, that common, and described prayers are the most excellent instrument, and act, and ligament of the Communion of Saints, and the great common term of the Church in its degrees of Catholic capacity. And therefore saith S. Ignatius, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, All meet together, and join to common Prayers, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, let there be one mind, and let there be one prayer. That's the true Communion of Christians.  
And in pursuance of this, I consider, that if all Christian sect. 102 Churches had one common liturgy, there were not a greater symbol to testify, nor a greater instrument to preserve the Catholic Communion; and when ever a schism was commenced, and that they called one another heretic, they not only forsook to pray with one another, but they also altered their forms, by interposition of new Clauses, and hymns, and Collects, and new Rites and Ceremonies; only those parts that combined kept the same liturgy; & indeed the same forms of Prayer, were so much the instrument of Union, that it was the only ligament of their Society, (for their Creeds, I reckon as part of their liturgy, for so they ever were:) so that this may teach us a little to guess, I will not say into how many Churches, but into how many innumerable atoms, and minutes of Churches those Christians must needs be scattered, who alter their forms according to the number of persons, and the number of their meetings, every company having a new form of Prayer at every convention. And this consideration will not be vain, if we remember how great a blessing unity in Churches is, and how hard to be kept, with all the arts in the world; and how every thing is powerful enough for its dissolution. But that a public form of liturgy was the great instrument of Communion in the Primitive Church, appears in this, that the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, or excommunication, was an exclusion, à communicatione orationis, & conventus, & omnis sancti commercii, from the participation of the public meeting and Prayers; and therefore the more united the Prayer is, still it is the greater instrument of Union; the Authority and Consent, the public Spirit, and common Acceptation, are so many degrees of a more firm and indissoluble Communion.  
3. To this I add, that without prescribed forms, issues sect. 103 of the public Spirit and Authority, public Communion cannot be regular and certain, as may appear in one or two plain instances. It is a practice prevailing among those of our Brethren that are zealous for ex tempore, or not enjoined Prayers, to pray their Sermons over, to reduce their Doctrine into Devotion and liturgy. I mislike it not for the thing itself, if it were regularly for the manner, and the matter always pious & true. But who shall assure me, when the Preacher hath disputed, or rather dogmatically decreed a point of predestination, or of prescience, of contingency, or of liberty, or any of the most mysterious parts of Divinity, and then prays his Sermon over, that he than prays with the Spirit? Unless I be sure that he also Preached with the Spirit, I cannot be sure that he prays with the Spirit, for all he prays ex tempore. Nay, if I hear a Protestant preach in the Morning, and an Anabaptist in the afternoon, to day a Presbyterian, to morrow an Independent, am I not most sure, that when they have preached contradictories, and all of them pray their Sermons over, that they do not all prey with the Spirit? More than one in this case cannot pray with the Spirit, possibly all may pray against him.  
4. From whence I thus argue in behalf of set forms sect. 104 of prayer. That in the case above put, how shall I, or any man else, say Amen to their prayers that preach and pray Contradictories? At least, I am much hindered in my devotion. For besides that, it derives our opinions into our devotions, makes every School-point, become our Religion, and makes God a party so far as we can, intit'ling him to our impertinent wranglings; Besides this, I say, while we should attend to our addresses towards God, we are to consider whether the point be true, or no? and by that time we have tacitly discoursed it, we are upon another point, which also perhaps is as questionable as the former, and by this time our spirit of devotion, is a little discomposed and something out of countenance, there is so much other employment for the spirit, the spirit of discerning and judging, All which inconveniences are avoided in Set forms of Liturgy. For, we know beforehand the conditions of our communion, and to what we are to say, Amen, to which if we like it, we may repair; if not, there is no harm done, your devotion shall not be surprised, nor your communion invaded, as it may be often, in your ex tempore prayers, and unlimited devotions.  
5. And this thing hath another collateral inconvenience sect. 105 which is of great consideration, for upon what confidence can we solicit any Recusants to come to our Church, where we cannot promise them, that the devotions there to be used shall be innocent, nor can we put him into a condition to judge for himself? If he will venture he may, but we can use no argument to make him choose our Churches, though he would quit his own.  
6. So that either the people must have an implicit sect. 106 faith in the Priest, and then may most easily be abused, or if they have not, they cannot join in the prayer, it cannot become to them an instrument of communion but by chance, and irregularly; and ex post fact, when the prayer is approved of, and after the devotion is spent, for till then they cannot judge, and before they do, they cannot say Amen, and till Amen be said there is no benefit of the prayer, nor no union of hearts and desires, and therefore as yet no communion.  
7. Public forms of prayer are great advantages to sect. 107 convey an Article of faith into the most secret retirement of the Spirit, and to establish it with a most firm persuasion, and endear it to us with the greatest affection. For, since our prayers are the greatest instruments and conveyances of blessing and mercy to us, that which mingles with our hopes, which we own to God, which is sent of an errand to fetch a mercy for us, in all reason will become the dearer to us for all these advantages. And just so is an Article of belief inserted into our devotions, and made a part of prayer, it is extremely confirmed by that confidence and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, fullness of persuasion that must exclude all doubting from our prayers, and it insinuates itself into our affection by being mingled with our desires, and we grow bold in it by having offered it to God, and made so often acknowledgement of it to him who is not to be mooked.  
And, certainly it were a very strange Liturgy in sect. 108 which there were no public Confession of Faith, for as it were deficient in one act of God's worship, which is offering the understanding up to God, bringing it in subjection to Christ, and making public profession of it, it also loses a very great advantage which might accrue to Faith by making it a part of our Liturgique devotions; and this was so apprehended by the Ancients in the Church, our Fathers in Christ, that commonly they used to oppose a hymn, or a Collect, or a Doxology, in defiance of a new-sprung heresy. The Fathers of Nice framed the Gloria Patri, against the Arians. Saint Austin composed a hymn against the Donatists. Saint Jerome added the [sicut erat in principio] against the Macedonians. S. Ambrose framed the [Te Deum] upon occasion of Saint Austine's baptism, but took care to make the hymn to be of most solemn adoration, and yet of prudent institution and public Confession, that according to the advice of Saint Paul we might sing with grace in our hearts to the Lord, and at the same time teach and admonish one another too: Now this cannot be done but in Set forms of prayer; for in new devotions and uncertain forms we may also have an ambulatory faith, and new Articles may be offered before every Sermon, and at every convention; the Church can have no security to the contrary, nor the Article any stable foundation, or advantageous insinuation either into the judgement or memory of the persons to be informed or persuaded, but like Abraham's sacrifice, as soon as his back is turned, the birds shall eat it up. Quid quod haec oratio quae sanandis 
Seneca. l. 5. ep. 40  mentibus adhibetur, descendere in nos debet. Remedia non prosunt nisi immorentur. A cursory Prayer shall have a transient effect; when the hand is off, the impression also is gone.  
8. Without the description of public forms of prayer sect. 109 there can be no security given in the matter of our prayers, but we may burn assa foetida for incense, and the marrow of a man's bones in stead of the fat of rams; and of all things in the world we should be most curious that our prayers be not turned into sin, and yet if they be not prescribed and preconsidered, nothing can secure them antecedently, the people shall go to Church but without confidence that they shall return with a blessing, for they know not whether God shall have a present made of a holy oblation, or else whether the Minister will stand in the gap, or make the gap wider? But this I touched upon before.  
9 They preserve the authority and sacredness of Government, sect. 110 and possibly they are therefore decried that the reputation of authority may decline together. For as God hath made it the great cancel between the Clergy and the People, that they are deputed to speak to God for them, so is it the great distinction of the persons in that order, that the Rulers shall judge between the Ministers and the People in relation to God, with what addresses they shall come before God, and intercede for the People, for so Saint Paul enjoins, that the spirits of the Prophets, should be submitted to the Prophets, viz. to be discerned and judged by them, which thing is not practicable in permissions of every Minister to pray what forms he pleases every day.  
10. Public forms of Liturgy are also the great securities sect. 111 and basis to the religion and piety of the people; for circumstances govern them most, and the very determination of a public office, and the appointment of that office at certain times, engages their spirits, the first to an habitual; the latter, to an actual devotion. It is all that the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, many men know of their Religion, and they cannot any way know it better, then by those forms of prayer which publish their faith, and their devotion to God, and all the world, and which by an admirable expedient reduces their faith into practice, and places their Religion in their understanding, and affections. And therefore Saint Paul when he was to give an account of his Religion, he did it not by a mere recitation of the Articles, but by giving account of his Liturgy, and the manner of his worship. After that way which they call heresy, so worship I the God of my Fathers. And the best worship, is the best religion, and therefore I am not to trust any man to make my manner of worshipping, unless I durst trust him to be the Dictator of my Religion; and a form of Prayer made by a private man, is also my Religion made by a private man. So that we must say, after the manner that G. the Minister of B. shall conceive and speak, so worship I the God of my Fathers, and if that be reasonable or pious, let all the world judge.  
11. But when Authority shall consider and determine sect. 112 upon a form of Liturgy, and this be used and practised in a Church, there is an admirable conjunction in the Religion, and great cooperation towards the glory of God. The authority of the injunction adds great reputation to the devotion, and takes off the contempt which from the no-authority of single and private persons must be consequent to their conceived prayers; and the public practice of it, and union of Spirits in the devotion, satisfies the world in the nature of it, and the Religion of the Church.  
12. But nothing can answer for the great scandal sect. 113 which all wise persons, and all good persons in the world must needs receive when there is no public testimony consigned, that such a whole Nation, or a Church, hath anything that can be called Religion, and those little umbrages that are, are casual as chance itself; alterable, as time; and shall be good when those infinite numbers of men (that are trusted with it) shall please to be honest, or shall have the good luck not to be mistaken.  
13. I will not now instance in the vainglory that is appendent sect. 114 to these new made, every-days forms of prayer, and that some have been so vain, like the Orators Quintilian speaks of, ut verbum petant quo incipiant, that they have published their ex tempore faculty upon experiment, and scenical bravery, you shall name the instance, and they shall compose the form: Amongst whom also the gift of the man is more than the devotion of the man; nor will I consider that then his gift is esteemed best, when his prayer is longest; and if he takes a complacency in his gift (as who is not apt to do it?) he will be sure to extend his prayer till a suspicious and scrupulous man would be apt to say, his Prayer pressed hard upon that which our blessed Saviour reprehended in the Pharisees, who thought to be heard for their much babbling. I know it was observed by a very wise man, that the vanity of spirit and popular opinion that grows great, and talks loudly of his abilities that can speak ex tempore, may not only be the incentive, but a helper of the faculty, and make a man not only to love it, but to be the more able to do it. Addit ad dicendum etiam pudor stimulos, 
Quintil. lib. 10. cap. 7.  addit & dicendorum expectata laus, mirumque videri potest, quod cum stylus secreto gaudeat, atque omnes arbitros reformidet, extemporalis actio auditorum frequentiâ, ut miles congestu signorum excitatur. Namque & difficiliorem concitationem exprimit, & expolit dicendi necessitas, & secundos impetus auget placendi cupido. Adeò praemium omnia spectant omnia eloquentia quoque quanquam plurimum habeat in se voluptatis maximè tamen praesenti fructu laudis, opinionisque ducatur. It may so happen that the opinion of the people as it is apt to actuate the faculty, so also may encourage the practice, and spoil the devotion. But these things are accidental to the nature of the thing, and therefore though they are too certainly consequent to the person, yet I will not be too severe, but preserve my self on the surer side of a charitable construction, which truly I desire to keep, not only to their persons, whom I much reverence, but also to their actions. But yet I durst not do the same thing even for these last reasons, though I had no other.  
In the next place we must consider the next great objection, sect. 115 that is with much clamour pretended, viz. that in set forms of Prayer we restrain and confine the blessed Spirit; and in conceived forms, when every man is left to his liberty, than the Spirit is free, unlimited and unconstrained.  
I answer, either their conceived forms (I use their own sect. 116 words, though indeed the expression is very inartificial) are premeditate and described, or they are ex tempore. If they be premeditate and described, than the Spirit is as much limited in their conceived forms, as in the Churches conceived forms. For as to this particular it is all one who describes and limits the form, whether the Church, or a single man does it, still the Spirit is in constraint and limit. So that in this case they are not angry at set Forms of Prayer, but that they do not make them. And if it be replied, that if a single person composes a set form, he may alter it if he please, and so his Spirit is at liberty; I answer, so may the Church, if She see cause for it; and unless there be cause, the single person will not alter it, unless he do things unreasonable, and without cause. So that it will be an unequal challenge, and a peevish quarrel to allow of set forms Prayer made by private Persons, and not of set forms made by the public Spirit of the Church. It is evident that the spir't is limited in both alike.  
But if by [conceived forms] in this Objection they sect. 117 mean ex tempore Prayers (for so they would be thought most generally to practise it) and that in the use of these, the liberty of the Spirit is best preserved; To this I answer, that the being ex tempore, or premeditate will be wholly impertinent to this Question of limiting the Spirit. For there may be great liberty in set forms, even when there is much variety; and there may be great restraint in extempore prayers, even than when it shall be called unlawful to use set forms. That the Spirit is restrained, or that it is free in either, is accidental to them both; for it may be either free or not free in both, as it may happen.  
But the restraint is this, that every one is not left to sect. 118 his liberty to pray how he list, (with premeditation or without, it makes not much matter) but that he is prescribed unto by the spirit of another. But if it be a fault thus to restrain the Spirit, I would fain know, is not the Spirit restrained when the whole Congregation shall be confined to the form of this one man's composing? Or shall it be unlawful, or at least a disgrace and disparagement to use any set forms, especially of the church's composition? More plainly thus.  
2. Doth not the Minister confine, and restrain the sect. 119 Spirit of the Lord's People, when they are tied to his form? It would sound of more liberty to their Spirits, that every one might make a prayer of his own, and all pray together, and not be forced or confined to the Ministers single dictate, and private Spirit. It is true, it would breed confusions, and therefore they might pray silently till the Sermon began, and not for the avoiding one inconvenience run into a greater, and to avoid the disorder of a popular noise restrain the blessed Spirit, for even in this case as well as in the other, Where the Spirit of God is, there must be liberty.  
3. If the spirit must be at liberty, who shall assure us sect. 120 this liberty must be in forms of Prayer? And if so, whether also it must be in public Prayer, and will it not suffice that it be in private? And if in public Prayers, is not the liberty of the Spirit sufficiently preserved, that the public Spirit is free? That is, the Church hath power, upon occasion, to alter and increase her Litanies. By what argument shall any man make it so much as probable, that the holy Ghost is injured, if every private Ministers private spirit shall be guided, (and therefore by necessary consequence limited) by the authority of the Churches public Spirit?  
4. Does not the Directory that thing which is here called sect. 121 restraining of the Spirit? Does it not appoint every thing but the words? And after this, is it not a goodly Palladium that is contended for, and a princely liberty they leave unto the Spirit, to be free only in the supplying the place of a Vocabulary, and a Copia verborum? For as for the matter, it is all there described and appointed; and to those determined senses the Spirit must assist, or not at all, only for the words he shall take his choice. Now I desire it may be considered sadly and seriously: Is it not as much injury to the Spirit to restrain, his matter, as to appoint his words? Which is the more considerable of the two, Sense or Language, Matter or Words? I mean when they are taken singly, and separately. For so they may very well be, (for as if men prescribe the matter only, the Spirit may cover it with several words and expressions; so if the Spirit prescribe the words, I may still abound in variety of sense, and preserve the liberty of my meaning; we see that true in the various interpretations of the same words of Scripture.) So that, in the greater of the two, the Spirit is restrained when his matter is appointed; and to make him amends, for not trusting him with the matter without our directions and limitations, we trust him to say what he pleases, so it be to our sense, to our purposes. A goodly compensation surely!  
5. Did not Christ restrain the spirit of his Apostles, sect. 122 when he taught them to pray the Lord's Prayer, whether his precept to his Disciples, concerning it, was, Pray this, or Pray thus, Pray these words, or Pray after this manner? Or though it had been less than either, and been only a Directory for the matter; still it is a thing which our Brethren in all other cases of the same nature, are resolved perpetually to call a restraint. Certainly then, this pretended restraint, is no such formidable thing. These men themselves do it by directing all of the matter, and much of the manner, and Christ himself did it, by prescribing both the matter, and the words too.  
6. These restraints (as they are called) or determinations sect. 123 of the Spirit, are made by the Spirit himself. For I demand, when any Assembly of Divines appoint the matter of Prayers to all particular Ministers, as this hath done, is that appointment by the Spirit or no? If no, then for aught appears, this Directory not being made by God's Spirit, may be an enemy to it. But if this appointment be by the Spirit, than the determination and limitation of the Spirit, is by the Spirit himself, and such indeed is every pious, and prudent constitution of the Church in matters spiritual. Such as was that of Saint Paul to the Corinthians, when he prescribed orders for public prophesying, and Interpretation, and speaking with Tongues. The Spirit of some he so restrained, that he bound them to hold their peace, he permitted but two or three to speak at one meeting, the rest were to keep silence, though possibly six or seven might at that time have the Spirit.  
7. Is it not a restraint of the Spirit to sing a psalm in sect. 124 Meeter by appointment? Clearly, as much as appointing forms of prayer, or Eucharist; And yet that we see done daily, and no scruple made. Is not this to be partial in judgement, and inconsiderate of what we do?  
8. And now after all this strife, what harm is there sect. 125 in restraining the Spirit in the present sense? What prohibition? what Law? What reason or revelation is against it? What inconvenience in the nature of the thing? For, can any man be so weak as to imagine a despite is done to the Spirit of grace, when the gifts given to his Church are used regularly, and by order? As if prudence were no gift of God's Spirit, as if helps in Government, and the ordering spiritual matters were none of those graces which Christ when he ascended up on high gave unto men. But this whole matter is wholly a stranger to reason, and never seen in Scripture.  
For, Divinity never knew any other vicious restraining sect. 126 the Spirit, but either suppressing those holy incitements to virtue and good life, which God's Spirit ministers to us externally, or internally; or else a forbidding by public authority the Ministers of the Word and Sacraments, to speak such truths as God hath commanded, and so taking away the liberty of prophesying. The first is directly vicious in materia speciali: The second is tyrannical and Antichristian. And to it persecution of true Religion is to be reduced. But as for this pretended limiting or restraining the Spirit, viz. by appointing a regular form of prayer, it is so very a Chimaera, that it hath no footing or foundation upon any ground where a wise man may build his confidence.  
9 But lastly, how if the Spirit must be restrained, and sect. 127 that by precept apostolical? That calls us to a new account. But if it be not true, what means Saint Paul, by saying, The spirits of the Prophets must be subject to the Prophets? What greater restraint than subjection? If subjected, than they must be ruled; if ruled, then limited; prescribed unto, and as much under restraint as the spirits of the superior Prophets shall judge convenient. I suppose by this time this Objection will trouble us no more. But perhaps another will.  
For, why are not the Ministers to be left as well to sect. 128 their liberty in making their Prayers as their Sermons? I answer, the Church may if she will, but whether she doth well or no, let her consider. This I am sure, there is not the same reason, and I fear the experience the world hath already had of it will make demonstration enough of the inconvenience. But however, the differences are many.  
1. Our Prayers offered up by the Minister, are in behalf, sect. 129 and in the name of the People, and therefore great reason they should know beforehand, what is to be presented, that if they like not the message, they may refuse to communicate, especially since people are so divided in their opinions, in their hopes, and in their faiths; it being a duty to refuse comunion with those prayers which they think to have in them the matter of sin or doubting. Which reason on the other part ceases, for the Minister being to speak from God to the people, if he speaks what he ought not, God can right himself, however is not a partner of the sin as in the other case, the people possibly may be.  
2. It is more fit a liberty be left in Preaching than sect. 130 Praying, because the address of our discourses and exhortations are to be made according to the understanding and capacity of the audience, their prejudices are to be removed, all advantages to be taken, and they are to be surprised that way they lie most open, [But being crafty I caught you,] saith Saint Paul to the Corinthians. And discourses and arguments ad hominem, upon their particular principles and practices may more move them than the most polite and accurate that do not comply and wind about their fancies and affections. Saint Paul from the absurd practice of being baptised for the dead, made an excellent Argument to convince the Corinthians of the Resurrection. But this reason also ceases in our prayers. For God understandeth what we say, sure enough, he hath no prejudices to be removed, no infirmities to be wrought upon, and a fine figure of rhetoric, a pleasant cadence and a curious expression move not him, at all: No other twinings and compliances stir him, but charity, and humility, and zeal, and importunity, which all are things internal and spiritual. It was observed by Pliny, Deos non tam accuratis adorantium 
Plin. Panegyr. Trajan dictum.  precibus, quam innocentiâ & sanctitate laetari: gratioremque existimari qui delubris eorum puram castamque mentem quam qui meditatum carmen intulerit. And therefore of necessity there is to be great variety of discourses to the people, and permissions accordingly, but not so to God, with whom a Deus miserere prevails as soon as the great Office of 40 hours not long since invented in the Church of Rome, or any other prayers spun out to a length beyond the extension of the office of a Pharisee.  
3. I fear it cannot stand with our reverence to God sect. 131 to permit to every spirit a liberty of public address to him in behalf of the people. Indeed, he that is not fit to pray, is not always fit to preach, but it is more safe to be bold with the people, then with God, if the persons be not so fit. In that there may be indiscretion, but there may be impiety and irreligion in this. The People may better excuse and pardon an indiscretion, or a rudeness, (if any such should happen) than we may venture to offer it to God.  
4. There is a latitude of Theology, much whereof is sect. 132 left to us, so without precise and clear determination that without breach either of faith or charity men may differ in opinion: and if they may not be permitted to abound in their own sense, they will be apt to complain of tyranny over Consciences, and that Men Lord it over their faith. In prayer this thing is so different, that it is imprudent, and full of inconvenience, to derive such things into our prayers which may with good profit be matter of Sermons. Therefore here a liberty may well enough be granted, when there it may better be denied.  
5. But indeed, if I may freely declare my opinion, I sect. 133 think it were not amiss if the liberty of making Sermons were something more restrained than it is, and that either such persons only were entrusted with the liberty, for whom the Church herself may safely be responsive, that is, to men learned, and pious, and that the other part, the Vulgus Cleri should instruct the People out of the fountains of the Church, and the public stock, till by so long exercise and discipline in the schools of the Prophets, they may also be entrusted to minister of their own unto the People. This I am sure was the practice of the Primitive Church, when preaching was as ably and religiously performed as now it is; but in this, I prescribe nothing. But truly I think the reverend Divines of the Assembly are many of them of my mind in this particular, and that they observe a liberty indulged to some Persons to preach, which I think they had rather should hold their peace, and yet think the Church better edified in their silence, than their Sermons.  
6. But yet methinks the Argument objected so far sect. 134 as the ex tempore Men make use of it, if it were turned with the edge the other way, would have more reason in it; and instead of arguing [Why should not the same liberty be allowed to their spirit in praying as in preaching?] it were better to substitute this, If they can pray with the Spirit, why do they not also preach with the Spirit? And it may be there may be in reason or experience something more for preaching and making Orations by the excellency of a man's spirit and learning, then for the other, which in the greatest abilities it may be unfit to venture to God without public approbation: but for Sermons they may be fortunate and safe if made ex tempore. Frequenter 
Quintilian. de extemporal. facult. l. 10. c. 7.  enim accidit ut successum extemporalem consequi cura non possit: quem si calor ac spiritus tulit, Deum tunc adfuisse cum id evenisset veteres Oratores, ut Cicero dicit, aiebant. Now let them make demonstration of their Spirit by making excellent Sermons ex tempore: that it may become an experiment of their other faculty, that after they are tried and approved in this, they may be considered for the other: And if praying with the Spirit be praying ex tempore, why shall not they preach ex tempore too, or else confess that they preach without the Spirit, or that they have not the gift of preaching? For to say that the gift of Prayer is a gift ex tempore, but the gift of Preaching is with study and deliberation, is to become vain and impertinent. Quis enim discrevit? Who hath made them of a different Consideration? I mean as to this particular, as to their Efficient cause? nor Reason, nor Revelation, nor God, nor Man.  
To sum up all. If any man hath a mind to exercise sect. 135 his Gift of Prayer, let him set himself to work, and compose books of Devotion, (we have need of them in the Church of England, so apparent need, that some of the Church of Rome have made it an objection against us) and this his Gift of Prayer will be to edification. But otherwise, I understand it is more fit for ostentation, than any spiritual advantage. For God hears us not the sooner for our ex tempore, long or conceived Prayers, possibly they may become a hindrance, as in the cases before instanced. And I am sure, if the people be intelligent, and can discern, they are hindered in their Devotion; for they dare not say Amen till they have considered, and many such cases will occur in ex tempore, or unlicenc'd Prayers, that need much considering before we attest them. But if the people be not intelligent, they are apt to swallow all the inconveniences which may multiply in so great a licence: and therefore it were well that the governors of the Church, who are to answer for their souls should judge for them, before they say Amen; which judgement cannot be without set forms of liturgy. My sentence therefore is, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, let us be as we are already, few changes are for the better.  
For if it be pretended, that in the liturgy of the sect. 136 Church of England, which was composed with much art and judgement, by a Church that hath as much reason to be confident She hath the Spirit and Gifts of Prayer as any single person hath, and each learned man that was at its first composition can as much prove that he had the Spirit, as the Objectors now adays; (and he that boasts most, certainly hath the least:) If I say it be pretended that there are many errors and inconveniences both in the Order and in the matter of the Common-prayer-Book, made by such men with so much industry: how much more, and with how much greater reason may we all dread the inconveniences and disorders of ex tempore and conceived Prayers? Where respectively there is neither conjunction of Heads, nor Premeditation, nor Industry, nor Method, nor Art, nor any of those Things, (or at least not in the same Degree) which were likely to have exempted the common-prayer-book from errors and disorders. If these things be in the green tree, what will be done in the dry?  
But if it be said the ex tempore and conceived Prayers sect. 137 will be secured from error by the Directory, because that chalks them out the matter. I answer, it is not sufficient, because, if when men study both the matter and the words too, they may be (and it is pretended are actually deceived) much more may they, when the matter is left much more at liberty, and the words under no restraint at all. And no man can avoid the pressure and the weight of this, unless the Compilers of the Directory were infallible, and that all their followers are so too, of the certainty of which, I am not yet fully satisfied.  
And after this, I would fain know, what benefit sect. 138 and advantages the Churches of England in her united capacity receives by this new device? For the public it is clear, that whether the Ministers Pray before they Study, or Study before they Pray, there must needs be infinite difformity in the public Worship, and all the benefits which before were the consequents of Conformity and Unity will be lost, and if they be not valuable, I leave it to all them to consider, who know the inconveniences of public disunion, and the public disunion that is certainly consequent to them, who do not communicate in any common forms of Worship. And to think that the Directory will bring Conformity, is as if one should say, that all who are under the same Hemisphere are joined in communi patriâ, and will love like countrymen. For under the Directory there will be as different religions, and as different desires, and as differing forms, as there are several varieties of Men and Manners under the one half of Heaven, who yet breathe under the same half of the Globe.  
But I ask again, what benefit can the public receive sect. 139 by this form, or this no form? For I know not whether to call it. Shall the matter of Prayers be better in all Churches, shall God be better served? shall the Word of God, and the best patterns of Prayers be always exactly followed? It is well if it be. But there is no security given us by the Directory; for the particulars, and special instances of the matter are left at every man's dispose for all that, and we must depend upon the honesty of every particular for it: and if any man proves an heretic, or a Knave, than he may introduce what impiety he please into the public forms of God's Worship: and there is no Law made to prevent it, and it must be cured afterward if it can, but before hand it is not prevented at all by the Directory which trusts every man.  
But I observe, that all the benefit which is pretended, sect. 140 is, that it will make an able Ministry. Maximus vero studiorum fructus est & praemium quoddam amplissimum 
Quint, l. 10. c. 7.  longi laboris ex tempore dicendi facultas, said an excellent person. And it is very true; to be able to speak excellent things, without long considering is an effect of a long industry, and greatest learning: but certainly the greatest enemy in the world to its production: Much learning, and long use of speaking may enable a man to speak upon sudden occasions, but speaking without consideration, will never make much learning. Nec quisquam tantum fidit ingenio ut sibi speret incipienti 
Idem ibid.  statim posse contingere, sed sicut in cogitatione praecepimus, ita facilitatem quoquè extemporalem a parvis initiis paulatim perducemus ad summam. And to offer that, as a means of getting learning, which cannot be done at all as it ought, but after learning is already gotten in a very great degree, is highest mistaking. I confess I am very much from believing the allegation, and so will every man be that considers what kind of men they are that have been most zealous for that way of conceived Prayer. I am sure, that very few of the learnedst, very many ignorants, most those who have made least abode in the schools of the Prophets. And that I 
Lucian. Rhetor. precept. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  may disgrace no man's person, we see tradesmen of the most illiberable arts, and women pretend to it, and do it with as many words, (and that's the main thing) with as much confidence, and speciousness of spirit as the best among them. Sed nec tumultuarii nec fortuiti sermonis contextum mirabor unquam quem jurgantibus etiam mulierculis 
Quint, l. 10. 7.  superfluere video, said Quintilian. And it is but a small portion of learning that will serve a man to make conceived forms of Prayer, which they may have easily upon the stock of other men, or upon their own fancy, or upon any thing in which no learning is required. He that knows not this, knows nothing of the craft that may be in the Preachers trade. But what? Is God better served? I would fain see any authority, or any reason, or any probability for that. I am sure, ignorant men offer him none of the best sacrifices ex tempore, and learned men will be sure to deliberate and know, God is then better served when he is served by a public, then when by a private Spirit. I cannot imagine what accruements will hence come to the public: it may be some advantages may be to the private interests of men. For there are a sort of men whom our Blessed Saviour noted, Who do devour widow's houses, and for a pretence make long prayers. They make Prayers, and they make them long, by this means they receive double advantages, for they get reputation to their ability, and to their piety. And although the Common-prayer-Book in the Preface to the Directory be charged with unnecessary length, yet we see that most of these men, they that are most eminent, or would be thought so, make their Prayers longer, and will not lose the benefits which their credit gets, and they, by their credit, for making their Prayers.  
Add this, that there is no promise in Scripture that sect. 141 he, who prays ex tempore, shall be heard the better, or that he shall be assisted at all to such purposes, and therefore to innovate in so high a matter without a warrant to command us, or a Promise to warrant us, is no better than vanity in the thing, and presumption in the person. He therefore that considers that this way of Prayer is without all manner of precedent in the Primitive Church, against the example of all famous Churches in all Christendom, in the whole descent of XV Ages, without all command or warrant of Scripture, that it is unreasonable in the nature of the thing, against prudence and the best wisdom of humanity, because it is without Deliberation, that it is innovation in a high degree, without that authority which is truly, and by inherent and Ancient right to command & prescribe to us in external forms of Worship, that it is much to the disgrace of the first Reformers of our Religion, that it gives encouragement to the Church of Rome to quarrel, with some reason, and more pretence against our Reformation, as being by the Directory confessed to have been done in much blindness; and therefore might err in the excess as well as in the defect, throwing out too much, as casting off too little, (which is the more likely, because they wanted No Zeal to carry them far enough:) He that considers the universal difformity of public Worship, and the no means of Union, no Symbol of public Communion being publicly consigned; that all Heresies may, with the same authority, be brought into our Prayers, and offered to God in the behalf of the people, with the same authority, that any truth may, all the particular matter of our Prayers being left to the choice of all men, of all persuasions, and then observes that actually, there are in many places, heresy, and Blasphemy, and Impertinency, and illiterate Rudenesses put into the Devotion of the most solemn days, and the most public Meetings; and then lastly, that there are diverse parts of liturgy, for which no provision at all is made in the Directory; and the very administration of the Sacraments let so loosely, that if there be any thing essential in the forms of Sacraments, the Sacrament may become ineffectual for want of due Words, and due Administration; I say, he that considers all these things (and many more he may consider) will find that particular men are not fit to be entrusted to offer in public with their private Spirit, to God, for the people, in such Solemnities, in matters of so great concernment, where the Honour of God, the benefit of the People, the interest of kingdoms, the being of a Church, the unity of minds, the conformity of practice, the truth of persuasion, and the salvation of Souls, are so much concerned as they are in the public Prayers of a whole national Church. An unlearned man is not to be trusted, and a Wise man dare not trust himself; he that is ignorant cannot, he that is knowing will not.  
FINIS.