A discourse CONCERNING PRAYER Ex tempore, OR, By pretence of the Spirit.  
In justification of Authorized and set-forms of liturgy.  
1 COR. 14. 32.  
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  
And the spirits of the Prophets are subject to the Prophets.  
For God is not the author of confusion, but of peace, as in all Churches of the Saints.  
Printed in the year, MDCXLVI.   

A Discourse concerning PRAYER Ex tempore, &c.  
I Have read over this book which the Assembly 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 man believe to be the more Christian way of the two. But Sir you have engaged me to say something in particular to satisfy your conscience. In which also I desire I may reserve a leave to myself to conceal much, if I may in little do you satisfaction.  
I shall therefore decline to speak of the Efficient cause of this 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, I should 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 sometimes 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 when he did it, it was in very small and inconsiderate numbers.  
I said I would not meddle with the Efficient, and 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 commonprayer, 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 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; and because it pretends against the form of set liturgy, and that ex tempore forms do succeed in room of the established and determined services, I shall give you my judgement of it, 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.  
And first I consider that the true state of the Question 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 assistances, speaks what ever comes uppermost?  
And here I have the advice and council of a very wise man, no less than Solomon. Eccles. 5. 2. Be not rash with thy 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 offertoryes are not acceptable but by God's gracious vouchsafing and condescension: and therefore since we are so much indebted to God for accepting our best it is not safe venturing 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. But let Solomon's reason be what it will, good we are sure it is. Let us consider who keeps the precept best; He that deliberates or he that considers not but when he speaks: What man in the world is hasty to offer any thing before 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 reseriâ, such as our prayers ought to be.  
And that this may not be dashed with a pretence 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, it is all alike 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 anything 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.  
Well then, in the nature of the thing, ex tempore 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 m●limina 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. Zeth. 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. 2●. 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 great independence in the several parts, and much more is in the Conclusion, then 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 benefit of Christ's ascension, that the holy Ghost is given unto the Church, and to 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 then ever 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 extempore? No such thing: The Objection proves nothing of this.  
Here therefore we will join issue, whether the 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.  
1. God's Spirit did assist the Apostles by wayes● extraordinary, 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. So that 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 by hearing, and yet is the gift of the Spirit, and it says, 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.  
2. And that these are for this reason called gifts, and graces, and issues 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, 
Vid. Act. 19 21 Act. 16. 7, 8, 9, 10.  1 Cor. 12. 8. No man can say that Jesus is the Lord, but by the holy Ghost. For 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 Ghost is said to teach us, because these spirituals were of his suggestion and revelation.  
3. For it is a rule of the school, and there is much 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 what S. 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, & 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.  
But whosoever shall look for any other gifts of the 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 S. Paul calls it, 2. Cor. 4. 13.) 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. And if the spirit of Prayer be of greater consequence, and hath a promise of a special prerogative, let the first be proved and the second but shown in any good record, and then I will believe it too.  
4. And the parallel of this argument I the rather urge, because 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, and to be improved by our industry, and those are faith (in which I before instanced) and charity. Epist. Iud. ver. 20. But ye (beloved) building up yourselves in your most holy 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.  
So that in effect praying in the holy Ghost or with the 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, and there also hath taught us the manner.  
And this is exactly the Doctrine I plainly gather from the objected words of Saint Paul, (The spirit helpeth our infirmities) How so? it follows immediately, For we know not what we should pray for as we ought: So that therefore he is the spirit of supplication and prayer, because he teaches us what to ask, and how to pray, so he helps 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 helping us in our labours together with him. Now he that shall say this is not sufficiently done by God's spirit in scripture by Prayers, and psalms, and hymns, and spiritual songs, and precepts concerning prayer, set down in that holy repository of truth and devotion, undervalues that inestimable treasure of the spirit; and if it be sufficiently done there, he that will multiply his hopes farther, than what is sufficient, may possibly deceive himself, but never deceive God, and make him multiply and continue miracles, to justify his fancy.  
5. Better it is to follow the Scriptures for our guide, as in 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 direrections, rules, and expresses of the Word of God, that is, of the holy Scriptures.  
The sum is this. Whatsoever this gift is, or this 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.  
6. So that now I demand, Whether or no, since the expiration of the age of miracles, does not God's Spirit 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, practices 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 S. Peter, 1 Ep. Chap. 4. ver. 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 practices a form, or he that never considers what he says, till he says it, needs not much deliberation to pass a sentence.  
7. Lastly, did not the Penmen of the Scripture, write 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 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 the Fathers and Grammarians were not deceived by ●alse Copies, but that they truly did observe, sometimes to be propriety 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, 1 Cor. 7.] 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 now let us take a man that pretends he hath the 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 writt●n, and being writt●n 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 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 them) the productions of the Spirit, is evident in the very case put in this very 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 manner, 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 beforehand what we speak.  
But let us look a little further into the mystery, and 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. But praying with the spirit hath besides this other senses also in Scripture. I find in one place, that then we 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 gives us zeal and devotion, charity and fervour, spiritual violence and holy importunity. This sense is also in the latter part of the objected words of Saint Paul, Rom. 8. The spirit itself maketh intercession for us with groanings, &c. Indeed this is truly a praying in 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 [gr●anes 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 sen● into 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 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. Here they are opposed, or at least declared to be things several and disparate: 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, S. 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 be the benefit of the Church rectly or immediately.  
By the way only. If Saint Paul did so 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 sam● mind, if this Question had been 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 (it I be not mistaken) it is matter of great concernment towards the edication of the Church to obey our superiors, not to innovate in public forms of worsh●p, 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, is no more than my spirit praying. For so S. Paul joins them as terms identical, and expressive one of another's meaning, as you may please to read ver. 14. and 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 extraordianary joined, 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 Extempore, 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 I much doubt) is no more transmitted to us, than the speaking tongues in the spirit, or prophesying Extempore and by the spirit.  
But I would add also one experiment which S. Paul 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 these should be differing senses put upon them to ●erve p●rposes. And now let us have some church-music too, though the Organs be pulled down, and let any the ●est P●alm●st of them all, compose a hymn in ●etricall form, and sing it to a new tune with perfect and true music, and all this extempore. For all this the holy Ghost can do if he pleases. But if it be said that the Cor●nthian 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 its acceptations in Scripture, to pray or sing with the spirit, neither of them of necessity implies extempore.  
The sum or Collecta of the premises is this, Praying with the spirit, is either when the spirit stirs up our desires to pray, Per motionem actualis auxilii, or when the spirit teaches us what, or how to pray, telling us the matter, and manner of our prayers. 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 as for the desires, and actual motions or incitements to pray, they are indifferent to one or the other, to set forms or to extempore, a. But as to the matter and manner of prayer, it is clearly contained in the expresses, and set forms of Scriptures, and it is supplied to us by the spirit, for he is the great D●ctator of it.  
Now th●n for the very words. No man can assure me that the words of his ex tempore prayer are the words of the holy Spirit: it is not ●eason nor modesty to expect such immediate assistances to so little purpose, he having supplied us with abilities more then enough to express our desires aliunde, 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 Prayer, and the probability of their being accepted, than when he prays his Psalter, or the Lord's prayer, or another 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, and 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 this Question, and ri●●ed their Objection. Now I sh●ll proceed to some few arguments which are more extrinsical to the nature of the thing.  
It is a practice prevailing among those of our Brethren that are zealous for ex tempore prayers, to pray their Sermons over, to reduce their doctrine into Devotion and liturgy. I mislike it not for the thing it ●el●e, if it were done regularly for the manner, and the matter were always pious and 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 extempore. 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 most sure that when they have preached Contradictoryes, 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.  
2. From whence I thus argue in behalf of set forms 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) intitling 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 ●acitly 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 before hand 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 and often is in your extempore prayers. And this things hath another collateral inconvenience, 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 should quit his own.  
3. But again, let us consider with sobriety. 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 then the Apostles and Prophets, and other holy persons in Scripture, whose Prayers and psalms 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 Magnificat?  
In a just proportion and commensuration, I argue so 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. But for the form this I say further.  
4. That the Church of God hath the promise of the spirit made to her in general, to her in her Catholic and united capacity, to the whole Church first, then to particular Churches, then in the lowest seat of the Category to single persons. Now than I infer, if any single persons will have us to believe without all 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 ab●de 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, they fail of their pretences, neither of them have the spirit. 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.  
5. Or if the Church shall be admitted to have the gi●t, and the spirit of prayer given unto her by virtue of the great promise of the spirit, to abide with her for ever, yet for all this she is taught to pray in a set form of prayer, and yet by the spirit too. For what think we? When Christ taught us to pray in that incomparable model, the Lord's Prayer, if we pray that 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 extempore forms the spirit of Christ teaches them. So much then as certainties are better than uncertainties, and God above man, so much is this set form (besides the infinite advantages in the matter) better than their extempore forms in the form itself.  
6. If I should descend to minates and particulars, I could instance in the behalf of set forms, that God prescribed to Moses a set form of prayer and benediction to be used when he did bless the people. 7. That Moses composed a song or hymn for the children of Israel to use to all their generations. 8. That David composed many for the service of the tabernacle. 9 That Solomon and the holy Kings of Judah brought them in and con●inued them in the ministration of the temple. 10. That all Scripture is written for our learning, & since all these and many more set forms of prayer left there upon record, it is more than probable that they were left there for our use and devotion. 11. That S. John Baptist taught his Diciples a form of prayer. 12. And that Christ's Disciples begged the same favour, and it was granted as they desired it. 13. And that Christ gave it not only inmassâ materiae, but in forma verborum; not in a confused heap of matter, but in an exact composure of words, it makes it evident, he intended it not only proregula petendorum, for a direction of what things we are to ask, but also proforma orationis, for a set form of Prayer, In which also I am most certainly confirmed (besides the universal testimony of God's Church so attesting it) in the precept which Christ added, When ye pray, pray after this manner: and indeed it points not the matter only of our prayers, but the form of it, the manner and the matter of the address both. But in the repetition of it by Saint Luke, the preceptive words seem to limit us, and direct us to this very form of words, When ye pray, say, Our Father, &c. 14. I could also add the example of all the Jews, and by consequence of our blessed Saviour, who sung a great part of David's Psalter in their Feast of Passeover, which part is called by the Jews the great Hallelu-jah, it begins at the 113. Psalm, and ends at the 118. inclusively. And the Scripture mentions it as part of our blessed saviour's devotion, and of his Disciples, that they sung a psalm. 15. That this afterward became a Precept Evangelical, that we should praise God in hymns, psalms, and spiritual songs, which is a form of liturgy, in which we sing with the spirit, but yet cannot make our hymns ex tempore, (it would be wild ●tuffe if we should go about it.) 16. And lastly, that 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, (Chap. 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. All which and many more are to me●as so many arguments of the use, excellency, and necessity of set-forms of Prayer for public liturgies, as and of greatest conveniencies, even for private devotions.  
17. And so the Church of God in all Ages did understand it. I shall not multiply authorities to this purpose, for they are too many and various, but shall only observe two great instances of their belief and practice in this particular. 1. The one is the perpetual use and great Eulogies of the Lord's Prayer, assisted by the many Commentaries of the Fathers upon it. 2. The other is that solemn form of benediction and mystical prayer (as Saint Augustine calls it, Lib. 3. de Trinit. c. 4.) which all Churches (and themselves said it was by Ordinance apostolical) used in the Consecration of the blessed Sacrament. But all of them used the Lord's Prayer in the Canon, and office of Consecration, and other prayers taken from Scripture, (so Justin Martyr testifies, that the Consecration is made per preces verbi Dei, by the prayers taken from the Word of God) and the whole Canon was short determined and mysterious.  
Who desires to be further satisfied in this particular, shall find enough in Walafridus Strabo, Aymonius, Cassander, Flacius Illyricus, Josephus Vicecomes, and the other Ritualists, and in the old offices themselves. So that I need not put you in mind of that famous doxology of the Gloria Patri, &c. nor the Trisagion, nor any of those memorable hymns used in the ancient Church, so knownly and frequently, that the beginning of them came to be their name, and they were known more by their own words, than the author's inscription.  
At last when some men that thought themselves better gifted would be venturing at conceived forms of their own, there was a timely restraint made in the council of Milevis in Africa, Placuit ut preces quae proba●ae fuerint in Co●cili● ab omnibus celebrentur, nec aliae omnino dican●ur in Ecclesia, nisi quae à prudentioribus fa●tae 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 forte aliquid contra ●idem, vel per ign●rantia●, vel per minus studium ●it compositum: Lest through ignorance or want of deliberation any thing be spoken in our prayers against faith [and good manners.] The reason is good, and they are ear-witnesses o● it that 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, borne 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.  
I will not now instance in the vainglory that is appendent to these ex tempore forms of prayer, where the gift of the man is more than the devotion of the man: nor will I consider that then his gift is best, when his prayer is longest: and if he take a compl●cency 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. 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 myself on the surer side of 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.  
But it is objected, 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 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 and a peevish quarrel to allow of set forms of prayer made by private persons, and not of set forms made by the public spirit of the Church. It is evident, that the Spirit is limited in both alike.  
But if by [Conceived forms] in this objection they mean ex tempore prayers (for so they most generally 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 premedita●e 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 ex tempore 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 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 ●estrained when the whole Congregation shall be confined to the form of this one man's composing? or it shall 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 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 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 in 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 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 prin●ely liberty that they leave unto the Spirit, to be free only in the supplying the place of a Vocabulary and a Copia V●rborum? 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 mat●er, 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 sti●l 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, when he taught them to pray the Lord's Prayer, whether his precept to his D●sciples 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 than this pretended restraint, is not such formidable thing. These men themselves do it by directing all 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 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 do●e, 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 S. Paul to the Corinthians, when he prescribed orders for public proph●cying, and interpretation, and speaking with tongues. The spirit of some he so restr●ined, 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 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 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 those gifts 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 vi●ious restraining of 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 ●ruths as God hath commended, and so taking away the liberty of prophesying. The first is directly vicious In materia speciale, the second is ●yrannicall and Antichristia●. And to it persecution of true religion is to be reduced. But as for this pretended limiting or r●straining the spirit, viz. by appointing a regular form of prayer, it is so very a C●imera, 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 that by precept Apostolica●l? That calls us to a new account. But if it be not t●ue, 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 their liberty in making their Prayers as their Sermons? I answer, the Church may it 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 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, especia●ly since people are so divided in their opinions, in their hopes, and in their faiths: it being a duty to refuse Communion 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 himsel●e, however is not 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 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. S. 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. 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 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, 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 ●it. 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 latitude of theology, much whereof is 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 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 responsal, 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 upon 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 un●o the people. This I am sure was the practice of the Primi●ive Church when preaching was as ably and religiously performed as now it is, But in this prescribe nothing. But truly I think the reverent. Divines of the Assemby are many 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 your silence than, their Sermons.  
6. But yet methinks the argument objected, if it were turned with the edge the other way, would have more reason in it: and instead of arguing [Why shall no● the same liberty be allowed in praying as in preaching] it were better to substitute this. If they can pr●y with the spirit, why also do they not preach with the spirit? & if praying with the spirit be praying extempore, why shall they not preach extempore too, or else contesse that they preach without the spirit, or that they have not the gift o● 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 his gift of Prayer, let him set himself to work, & compose books of Devotion, (we have great need of them in the Church of England, so apparent need, that the Papists 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 i●stanced. 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 prayers, that need much considering before we attest them. But if the people be not intelligent, they are apt to swallow all the inconveniencies 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 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, there are many errors and inconveniences both in the order and the matter of the Common. Prayer boo●e, made by such men, with so much industry: How much more, and wi●h how much greater reason may we all dread the inconveniencies and disorders of ex tempore prayers? where 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 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) 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 all this I would fain know, what benefit & advantages shall the Church of England in her united capacity, and every particular in the diffused capacity received 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 were before 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 disun●on that is certainly consequent to them who do not communicate in any common forms of worship. And to think that the Directory will bring comformity, is as if one should say, that all who are under the same Hemisphere are joined in Communi patriâ, ●nd 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 breath under the same half of the Globe. But I ask again, what benefit can the public receive 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 pat●ernes of prayers be always exactly followed? It is well if it be, but there is security given us by the Directory, for the matter is 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 a 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 afterwards if it can; but beforehand it is not prevented at all by the Directory, which trusts every man. But I observe, that all the benefit which is pretended, is, that it will make an able ministry, which I confess I am very much from believing, 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 may di●grace no man's person, we see Tradesmen of the most illiberal arts, and women pretend to it, and do it with as many words (and that's the main thing) with as much confidence, and speciousn●sse, and spirit, as the best among them. 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 craf● that may be in the Preachers trade. But what? Is God b●tter 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-booke 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 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 to this that there is no promise in Scripture, that 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 15. ages, without all Command and 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 & by inherent and ancient right, to command and 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 Papists, 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, in the throwing out too much, as casting off too little, which is the more likely, because they wanted zeal to carry him 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 behalf of the people, with the same authority that any truth may, all the 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, & illiterate rudenesses put into the devotions of the most solemn days, and the most public meetings, and then lastly, that there are divers parts of liturgy, for which no provisions at all is made in the Directory, and the very administration of the Sacraments left so loosely, that if there be any thing essential in the forms of Sacraments, the Sacrament may become ineffectual by want of due words, and due ministartion. I say he that considers all these things (and many more he may consider) will find that partticular 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 ●onformity of practice, the truth of persuasions, and the salvation of souls, are so very 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.