A Discourse of PRAYING WITH THE SPIRIT, And with the UNDERSTANDING. WHERE 

Of Extemporary Prayer.  
Of Premeditate Prayer.  
Of Set Forms of Prayer.    
Preached in two Sermons at hilsborough Anno 1659.  
By Henry Leslie (maugre all Antichristian opposition) Bishop of Down and Conner.  
And now published for the Redress of the great abuse of Prayer in that Diocese, whereof he had, and aught to have a Charge.  
Whereunto is annexed A Letter of JER. TAYLOR, D.D. Concerning the same Subject.  ECCLES. 5.2. 
Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God: for God is in Heaven, and thou upon Earth, therefore let thy words be few.  
LONDON, Printed for John Crook, and are to be sold at the Ship in St. Paul's Churchyard. 1660.   

My LORD,  
I Am well pleased your Lordship hath consented to publish Your excellent Sermons concerning extempore prayer. You preached them in a family, in which the public Liturgy of the Church is greatly valued, and diligently used: but in a Country, where most of the Inhabitants are strangers to the thing, and enemies to the name; for so they are taught to be; having no other reason for that enmity, then because their preachers have blastedit with the breath of their displeasure. But instead of this, they are fed with indeliberate, unstudied, sudden conceptions, begotten and born in the same minuit, and therefore not likely to be better than all those other productions of the world, which, by being sudden and hasty, have an inevitable fate to be useless and good for nothing.  
My Lord, I have often considered concerning the pretensions of those persons, who think no prayer is good if it be studied; and none spiritual, unless it be extempore, and that only such are made by the Spirit; and perceiving them to rely upon the expression of St. Paul, [I will pray with the Spirit;] I have thought that they as little study, what they teach to men; as what they say to God: for if they did not understand with the Spirit in the same sense as they pray with the Spirit, that is, without all study and consideration, I am verily persuaded they would not have fallen upon this new and unheard of practice. I say, unheard of: for it is a new thing; both to Heathens, to Jews, and to Christians: and indeed must be so; since in the very Nature of the thing itself, it appears to be infinitely unreasonable.  
For what greater disparagement in the World can there be to him that speaks, or the thing spoken; than to say, it was spoken rashly and inconsiderately. And therefore it was an excellent saying of one; Oratio viri Philosophisicut vita debet esse composita: every wise man's words should be composed and orderly as his life? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with labour and consideration: And certain it is, if any man intends to speak well and wisely, he does not vomit out his answers, as a fool does secrets; he is sick till they are out; and when they are, they are loathsome. Of this I need say no more: but it is evident all such extempore prayers are likely to be less wise; and to use such ways of prayer is against Reason,  
2. To do so is against the virtue of Religion. It is a doing the work of the Lord negligently, and therefore unpleasantly; and to this is to be imputed all those unhandsome issues of a sudden tongue, which so ill become Religion, that they very often minister offence to wise and godly persons of all persuasions.  
3. Hasty and unstudied prayers are against Scripture; expressly I say against the word of God: whose spirit hath commanded thus: 
Eccl. 5.2.  Be not rash with thy mouth, and be not hasty to utter any thing before God. Now this commandment is plain and easy▪ and therefore not to be evacuated by any obscure and difficult pretences, from which no certain argument can arise. To which if we add that S. Paul, amongst the characters of these of whom he prophecies evil things, 
2 Tim 3.  reckons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hasty and heady people, I humbly conceive that these are the persons, in the new Testament who break the commandment in the old; and that they must have something else to defend them, than what hath yet appeared.  
But therefore these our brethren pretend that the spirit of God supplies all this; and what is wanting in nature, is supplied by grace. To this I need to make no new replies, but only consider, that where there is an unavoidable necessity we have reason to suppose we shall be helped; but we have no such need, we are taught, in scripture by the H. Spirit, what to pray, and how to pray, and beyond this assistance we need nothing, save only that he be pleased to stir us up to pray, & for that also we have arguments and invitations sufficient in the divine scripture; and I humbly conceive it is one sort of tempting God to call for extraordinary aides, when we are sufficiently provided for in ordinary: and I appeal to the piety and consciences of all christian Ministers, whether the Spirit of God hath not sufficiently enabled us, in all the parts and necessities of prayer, by the treasures of holy scripture? And 2. whether by reading, & meditating in the scriptures, we cannot obtain all the aids we need? And 3. Whether or no, do not those Ministers that are supposed to pray best amongst them, most of all use the phrases and expressions of scripture? And 4. Whether or no, are not such prayers undeniably the best which are taken thence.  
4. But, that I need no farther argument in this question, I appeal to the experience of this last age, in which extempore prayer have been born & bred; whether it can be reasonable to allow such sudden prayers to be productions of the spirit, when we have heard many spiritual crimes expressed & promoted by such prayers, & by those that pretended to such gifts: the consequent of which is certainly this: that to prove a man to pray with the spirit, something else is required besides speaking extempore; & that this is not therefore it: because many do this, who do like Ananias & Saphira 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, belly, or falsely pretend the spirit, who cannot dictate false, haeretical, rebellious, blasphemous, or ignorant propositions: and yet it is certain, if these men who pray ex tempore did pray with the spirit; that is, if the spirit of God did dictate those words; those prayers would be as good canonical scripture, when they are written by the short hand writers, as any of the plalms of David, or the words of the Apostles. Which because it is intolerable to affirm; it follows; that praying with the spirit, means not extempore prayers.  
5. I add but one thing more, and that is, that Dideclavius the great patron of our dissenting brethren said, in his Altar Damascena, that the master of a family could not without undecency pray with such sudden conceptions before a family; 
Sine indecore non potest Seneca.  & as wise a man as he said; nihil ordinatum est quod praecipitatur & properat. There can be no order in sudden conceptions. Since therefore it is undecent & unorderly; let it be considered how such persons can observe the precept of the Apostle; let all things [in the church] be done decently and in order.  
If it be asked by any man, whether it be unfit to use in private, forms of our own composing? I answer, it may be very fit; but this is because this rule of the Apostle, which wholly relates to the public, is not a provision for the private, for decency is a relative term, & so is order; & in private we may deliberate upon our knees; but in public we cannot; & although we must neither in public, nor in private speak hastily, rashly, or without sufficient deliberation; yet we may do that in private which in public we may not: & there we are only to avoid rashness & hastiness; but in public we must take care of order also, & of decency, & of edification of others, all which by extempore prayers cannot be well provided for: but my Lord; I forget the purpose of my letter, which is to pay to your Lordship, that just acknowledgement of your care of the Churches good & the instruction of souls; which you have expressed in this material, plain, easy & religious discourse; which I pray God may prove as profitable as it is rational; as useful as it is pious. My Lord I am  
Your Lordship's most affectionate Brother and Servant J. T.   
I COR. XIU.XU. 
What is it then? I will pray with the Spirit, and will pray with the understanding also.  
THis Text is much abused, in this age, to justify praying ex tempore, whereby they have destroyed the right use of Prayer, and, indeed, have left us nothing which can truly and properly be called the public worship of God. And it is the highest pitch of sacrilege to make the Scripture itself patronise impiety, which we are all bound, to oppose, and to contend for our most holy faith against them who now, under pretence of the Spirit, do but cheat you out of your Religion. Therefore, knowing that I must shortly lay down this my earthly Tabernacle, and that I am not like to speak again in public; I desire now to discharge my Conscience, as touching that practice, and to undeceive the World, if it be possible, or, at least, to vindicate this text, from being guilty of such profanation of prayer; by showing the true sense and meaning of it, which, by the help of God, I shall make appear clearly out of the context itself, which is the surest way of expounding Scripture.  
And first, I desire you to look into the scope, and drift of the Apostle, who, throughout this whole Chapter, speaketh of spiritual gifts, showing that all of them are to be referred unto edification, as to the right and proper end, and, therefore, he preferreth prophesying, or the gift of expounding Scripture, before the gift of speaking with tongues, because it tendeth more to the edification of the Church, ver. 3, 4, 5. And upon the same ground, he preferreth prayer, in a language that is understood, before prayer in an unknown tongue, for (saith he in the words going before my text) If I pray in an unknown tongue, my Spirit prayeth, that is, my mind inspired with that gift, doth its part, but my understanding is unfruitful, because I do not profit others: and, so, in the words which I have read, he resolves what is to be done, What is it then? that is, what is then to be done, and he makes answer, I will pray with the Spirit, and will pray with understanding also. Where he expresseth what is to be done by his own resolution, which he propounds as a direction for others: For, when he saith, I will pray with the Spirit, it is as much as if he had said, and I would have you to pray with the Spirit, but to pray with understanding also. In the words we have two things to consider, 1. the duty to be performed, is to pray, I will pray. 2. The manner how it is to be performed, expressed in two things, first, with the Spirit, I will pray with the Spirit, and then, With the understanding also.  
The duty is to pray, whereby we are to understand the whole worship of God by invocation. I cannot better define what prayer is, than the Schoolmen have done in few words, calling it, desiderium piae mentis ad Deum, the unfolding of the desires of an holy mind unto God. The Apostle, 1. Tim. 2.1. brancheth it into four parts, supplications, prayers, intercessions, and giving of thanks. 1. Supplication or deprecation, for the averting of evil, all evil, both of sin, and of punishment, and so it relates to the confession of sin, and presupposeth an humble acknowledgement of our offences, and of that miserable estate wherein we stand by reason of sin. 2. Prayers, are the petitions which we make for the good which we want, even for all things necessary, as well for the body, as for the soul; for this life, as for that better life which is to come. 3. Intercessions are the prayers which we put up in behalf of others. 4. Giving of thanks, when we praise God for his mercies and benefits conceived. these four make up a complete Office of prayer. And the Apostle in that place, will have Timothy, and the rest of the Bishops within his Province, to keep a constant public Office of devotion, consisting of these four and so they did, for St. Chrisostome tells us, that all these were used in the Church in his time, and long before. And so it appeareth by the Ancient Greek Liturgies yet extant. Thus you see what it is to pray.  
This is the first and chiefest of all duties. The Apostle doth challenge a priority unto it, saying, I exhort that, first of all, Supplications and prayers be made, he will have that done first of all, because it is the first, and chiefest, for dignity, for we honour God by prayer more than we can any other way, acknowledging him to be the knower of our hearts, the giver of all good, and so the stay of our faith and hope, in whom only we do trust, and we are highly honoured: for, by prayer, we have commerce and conference with God, we enter into acquaintance and familiarity with him, and, even walk with God, as Enoch did, prayer is the first thing wherewith a godly life beginneth, and the last thing wherewith it doth end: The Saints and Angels in Heaven, continually pray and praise God, singing Hallelujahs unto God, and to the lamb that sitteth on the throne, and therefore, seeing it is a work common to the Church, triumphant, as well as militant; common to Men with Angels: we may well reckon so much of our time as is spent in this holy exercise, to be Celestial and Divine. And, as prayer is the chiefest of all duties for dignity; so it is of great force and efficacy: St. James saith, the effectual fervent prayer of a righteous Man availeth much. Cap. 5.16. it availeth to the turning away of all evil from us, and to the procuring of all good unto us, it is the key that openeth the Cabinet of Heaven, and draweth down God's blessings upon us: it is the bucket wherewith we draw grace out of the well of Salvation: it is our strong tower, whether we betake ourselves in the time of trouble: it is the weapon wherewith we put to flight all our Enemies, spiritual, and corporal. Prayer conquereth Heaven, and, even, overcometh God himself; for Exod. 33.10. when Moses came to interceded for the People, after their great transgression, the Lord said unto him, Let me alone that I may consume them, as if he had found himself mastered by Moses his prayer, and could not destroy them, unless Moses did forbear to pray for them, And, if prayer be of such force, you may be sure that it is most necessary. It is necessary, both necessitate finis, and necessitate praecepti: both in respect of the end, that our own wants may be supplied; and in respect of God's commandment, it being a duty which he requireth from us. But I cannot now stand to speak of these things  
This holy religious duty of service, concerns us one way, as we are Men, another way, as we are parts of a community, members of the Church, and so prayer is either private, or public. For private prayer, we are at our own choice, for time, place, and form, according to the exigence of our occasions in private: But public prayer, requires a certain time, a public place, a consecrated person, and known form wherein all may join; this public prayer is of far more worth, than the private prayer of any one; for it is more forcible, and likely to prevail with God, by reason of the multitude of suppliants, who, being assembled together, do besiege God with their prayers, (saith Tertullian) and these forces are unto him acceptable. Now it is of public prayer, that the Apostle speaks here; for he speaks of prayer in the Church, when they are assembled together, which he will have so done, that the Church may understand, and be edified by it. In our private devotions, we may use any language which we ourselves understand; but the Minister of public prayer, must use only that language which is commonly understood by the People, and so pray, not only with the Spirit, but with the understanding also.  
And, so I am come to the manner, how this duty is to be performed, expressed in two things, with the Spirit, First, I will pray with the Spirit; What Spirit? we need not travail far to find out what is meant by the Spirit, albeit it hath many divers acceptions in Scripture. For what the Apostle calls the spirit, in this Text, he calls his Spirit in the former verse, If I pray in an unknown tongue, my Spirit prayeth. And it is not likely that he would call any thing his Spirit, but his own natural Spirit, called the Spirit of a Man, Cap. 2.11. Who knoweth the things of a Man, save the Spirit of a Man? That is, his mind. But than you may say unto me, how comes the Spirit here to be opposed unto the understanding? I answer, that, albeit the Spirit and understanding be here distinguished, yet they are not distinct faculties; but one and the same faculty, even the mind of Man, which, in one respect, is called the Spirit, in another, the understanding. It is called the Spirit, either as it is ravished beyond itself by Divine inspiration, or as it is elevated above itself by illumination, or as it is inflamed with earnest and ardent affection. And the same faculty, when it is employed to teach others, and, to make them understand what it hath conceived, is called the understanding so that to pray with the Spirit signifieth three things, 1. To pray by immediate inspiration, which was peculiar to the Prophets, Apostles, and those who had extraordinary endowments, 2. To pray by the direction and assistance of the holy Spirit, which is common to all believers, 3. To pray fervently with earnest and ardent affection. Here are three senses of praying with the Spirit also found in Scripture, and a fourth sense no man can imagine, nor any thing in this phrase which favoureth our praying ex tempore.  
First, to pray with the Spirit, is to pray by immediate inspiration, when he that prayeth is the mere organ of the Spirit, uttering only that which the Spirit of God doth dictate, he makes no use of his own Judgement and reason, either in divising of the matter, or choosing of the words; but speaks only that which the Spirit doth suggest. Thus the Apostles, Prophets, and penmen of holy writ were inspired; for St. Peter saith, 
2 Pet. 1.21.  they speak as they were moved by the Holy-Ghost. And after this manner were they inspired, who had the gift of tongues, after that miraculous effusion of the Spirit on the day of Pentecost; for, (saith the Evangelist) they speak with other tongues, 
Act. 2.4.  as the Spirit gave them utterance. Of these the Apostle speaks here, and throughout this whole Chapter, for there were at that time divers such in the Church of Corinth, who sopke, prayed, and sung in an unknown tongue, whereby the People were, not edified, but amazed, and the Apostle here corrects the abuse of that gift, and will have all gifts used to edification, so that, if any man make use of the gift of tongues in the Church, he will either have him to interpret what he saith. ver. 5. Greater is he that prophesieth, than he that speaketh with tongues, except he interpret, that the Church may receive edifying. And ver. 13. Let him that speaketh in an unknown tongue, pray that he may interpret. Or he will have some other to interpret for him. Ver. 27. If any Man speak in an unknown tongue, let one interpret. Or, if there be no interpreter, than he will ha●e him to hold his peace, and make no use of that gift in the Church, ver. 28. But if there be no interpreter, let him keep silence in the Church, for, that miraculous gift of tongues was given for the conversion of the Nations, as he saith, verse 22. Tongues are for a sign, that is, a miracle, not to them that believe, but to them that believe not: As, if he should say, there is no Use of that Gift among believers, who had no need so to be convinced by miracles, but to be edified by wholesome Doctrine. Now, our Apostle, as he had the gift of tongues, and spoke with tongues more than they all, as he saith ver. 18. so he had the gift of interpretation, and therefore resolves, that if he made any use of that gift in the Church, he would so interpret what he said, that the Congreation should understand him. And this is the true meaning of the words of my Text, as they are well glost by Piscator, I will pray with the Spirit, that is, I will use any language which the spirit doth dictate unto me, but then I will pray with the understanding also, that is, if I have prayed in an unknown tongue, I will so interpret my prayer, that the Congregation shall understand me. So that to, pray with the spirit, and to sing with the Spirit, here, doth not only express an immediate inspiration; but particularly that kind of inspiration, whereby they prayed and sung in an unknown tongue, as is evident by that which followeth: Else, when thou shall bless with the Spirit, how shall be that occupieth the room of the unlearned, say, Amen, seeing he understands not what thou sayest? And the only reason why he cannot say Amen, nor understand, is, because the blessing, or thanksgiving, is in an unknown tongue, called here a blessing with the Spirit. And again ver. 17. thou verily givest thanks well, but the other is not edified. And, the only reason, why he is not edified, is, because the thanksgiving is in an unknown tongue. So, ver. 2. speaking in an unknown tongue, is called speaking in the Spirit; and, ver. 12. They who are desirous of the gift of tongues, are said to be Zealous of Spirits. This is so clear, that all interpreters, ancient and modern, (except some popish writers, who seek to cast a mist upon this text which speaks so plainly against them) by the spirit here do understand the gift of tongues. Yet, I think it more proper, by the spirit, to understand the mind inspired with that gift, which is in effect the very same thing. By this which I have said it is manifest, that what the Apostle speaks here of praying with the Spirit, and singing with the spirit, doth not concern us, but was an extraordinary and miraculous gift given at first for the conversion of the Nations, and laying the foundation of the Church, which, when the Church was once gathered, ceased, as did also the gift of Miracles. So that they, who now pretend, that their extemporary effusions are the dictates of the Spirit, should do well to show us some of their Miracles; and they should, sing with the Spirit also, compose the ditty in meeter, sing it in a new tune, according to the rules of Music, and all this ex tempore; and they should pray in Greek, or Hebrew, or some language which they never well learned; and then they might challenge our belief: but if they cannot do these things, they must give me leave to say, that they are not the Organs; but the apes of the spirit, and, that it is not the good spirit of God, that guides them in such undertake; but their own spirit, a spirit of pride, arrogancy, and presumption; of whom we may truly say, as was said of the foolish prophets, Ezek. 13.3. They follow their own spirit, and have seen nothing.  
And yet we must pray with the Spirit, that is by the direction and assistance of the holy Spirit; St. Judas requireth this of all Christians, vers. 20. Build up yourselves in your most holy faith, praying in the holy Ghost, for all believers have the Spirit, that is, the gifts and graces of the Spirit, they are led by the Spirit of God. Rom. 8.14. And if any Man have not the Spirit of Christ, he is none of his. Rom. 8.9. The Spirit of God dwelleth in them, 1 Cor. 3.16. And, where he dwells he is not idle; but is still working: he becomes unto them; First, a Spirit of sanctification, than a Spirit of Consolation, and lastly, a Spirit of intercession: for, saith the Apostle. Rom. 8.26. The Spirit helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groan which cannot be uttered. The Spirit cannot groan; but makes us to groan: so he is said to make intercession for us, because he stirs us up to make intercession. This is that which was promised. Zach. 12.10. I will pour upon the house of David, the Spirit of grace and of supplications. But there is great difference between that Spirit which we now receive, and the Spirit which they had of whom the Apostle speaks in this Chapter, even as there is great difference between the Spirit whereby the Scriptures were given, and the Spirit whereby they were afterwards discerned to be the true word of God. You shall therefore understand, that the Spirit of God is present with men two manner of ways, either by inspiration, or by illumination only. First by inspiration, which is immediate, and excludes the use of their own judgement and reason, as also their pains and industry: such a presence of the Spirit, the Apostles, Prophets, and penmen of holy writ had. They speak as they were moved by the holy Ghost, saith St. 
2 Pet. 1.21.  Peter. They did not meditate, nor devise any thing; but were the mere organs of the Spirit, which spoke by their mouth, and wrote by their pen, as Zacharie saith in his song, He spoke by the mouth of his holy Prophets. And the Apostle. Heb. 1.1. Cod spoke unto the Fathers by the Prophets. Yea, he spoke not only by them, but in them, as Christ saith unto his disciples. Math. 10.20. It is not you that speak, but the Spirit of your Father which is in you, And after this manner were they moved with the Spirit, who had the gift of tongues, of whom the Apostle speaketh in this Chapter, they did not study for what they spoke, nor take pains to learn it: but (as the Evangelist saith) they were filled with the holy-ghost, and spoke with other tongues as the Spirit gave them utterance. Act. 2.4.  
Again the Spirit is present with Men by illumination only, which is not immediate; but requires the use of means, it doth not exclude, but require the use of our own judgement and reason, as also our industry and diligence. And thus did the Spirit enable the Church to discern the holy books, to receive those which were genuine and truly divine, and to reject others which pretended the like authority. It was not by any Enthusiasm, that they knew the Scriptures to be God's word: but they made use of the natural dexterity and sagacity of their own engine: they took much pains in examining these writings, and comparing one thing with another, and when they used the means, the Spirit of God did improve their natural faculties; help their art and Industry, and so aid and assist them, that their eyes were opened to discern those interna eriteria, marks inhaerent in the word, as the divinity of the matter, the Majesty of the stile, the truth of the predictions, and agreement, of latter books, with those written many hundred years before; whereby they were convinced of the verity of these books, and that they had God himself for their author. And so the Spirit now persuades us of the truth of God's holy word: Christ promised unto us his Spirit, to lead us into all truth. Joh. 16.13. And yet you know that we must use the means, we must seek and labour to find out the truth, for we must search the Scriptures. John 5.39. we must seek wisdom as silver, and search for her as for bidden treasurs: Prov. 2.4. we must separate ourselves and seek wisdom, as it is Proverbs. 18.1. Through desire a Man, having separated himself, seeketh, and intermeddleth with all wisdom. First the holy Spirit stirs up in us a desire of heavenly wisdom, than this desire makes us to separate ourselves from the World and worldly thoughts, to retire into the closet of our own hearts by holy meditation, and to seek God diligently in the use of the means; and then the wisdom of God, which before seemed foolishness, is by the illumination of the Spirit, made so known unto us, that we cannot, but discern and admire it. So much the Apostle hath taught us Chap. 2.13. saying, we speak, not in the words which man's wisdom teacheth, but which the holy ghost teacheth, comparing spiritual things with spiritual things. Where we see that the Holy-Ghost doth teach us words, which man's wisdom cannot teach, but it is upon our cooperation, our study, and endeavour, while we compare spiritual things with spiritual things. And so the holy Spirit worketh faith in us, faith is the gift of God, of God only; he not only gives the power to believe; but also brings forth the art, as the Apostle tells us, Philip. 1.29. It is given unto you for to believe. Faith is reckoned amongst the gifts of the Spirit. Gal 5.22. And the Apostle mentioneth the Spirit of faith. 2 Cor. 4.13. And yet the Spirit doth not work faith in us without means; but requireth our own endeavonrs, for (saith St. Augustine) He who made thee without thine own help, will not justify thee without thine own help, we must use the means, diligently, hear, read, and meditate, in God's word, for, faith cometh by hearing. Rom. 10. 17. And they who neglect to use the means, must never think, that the holy spirit will inspire them immediately with the grace of faith.  
Thus you see how the holy spirit now worketh in directing the Church: to discern the canonical books, in persuading us of the truth of God's word; in leading us into all truth, and in begetting the grace of faith in us; that in all these he requireth our own endeavours, and consequently, he requireth the same in all his other gifts, and productions. Therefore I may safely conclude, that so, and no other ways, the spirit enableth us to pray, namely, in the use of means both natural and artificial. That prayer is the gift of the spirit, no man can deny; for (saith the Apostle) we know not what to pray as we ought, but the Spirit helpeth our infirmities, Rom, 8.26. where I desire you to observe the word which the Apostle useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is a double compound, an ingeminate expression, and signifieth that he joins in relieving, he bears or lifts with us, helping us in our labours together with him. So that if we would have the holy Spirit help us to pray, we must labour, we must make use of our own judgement and reason, and not only make use of our natural faculties; but also of our learning, and industry: we must diligently read and meditate in God's word, that we may be acquainted with the style of the holy ghost, and there learn to frame our prayer aright both for the matter, and for the form. And, when we thus study the addresses which we make unto God, we may be sure of the direction and assistance of the spirit: for God helpeth industry, and his spirit now worketh by means, and then most assists us, when we most endeavour. So that, albeit we cannot now pray by immediate inspiration, and in a strange tongue; yet we may and must pray, by the direction and assistance of the spirit, in the use of the means. The spirit directs us to pray in the Word, and assists us inwardly with his motions.  
He directeth us to pray in the word; for there we have many Godly prayers, psalms and hymns, recorded for our use. And we may use them either as prayers or patterns to frame our prayers by. First, we may use them as prayers; for no prayer that we can make can be compared with them for piety and devotion, neither can any man, now, presume to have such a measure of the spirit, as those holy penmen had, whose prayers and hymns are by the spirit of God consigned unto the use of the Church for ever. And so some of them have been always used: for that wild conceit that now possesseth men, was not known in former ages, namely, that our prayers should waste themselves away in the making, and like smoke vanish in the ascending; that they should never be reiterated; but still conceived new, and that as often as we make our addresses unto God, we should vary both our matter and words. This is the divinity of many men in this age, who measure God by their own bellies, thinking that he doth loath to have the same sacrifices offered daily, as they do to be fed still with the same meat without change of diet. But such devotion was never known unto the people of God: for they always practised the contrary. The Priests under the law, by Gods own direction, used the same words, in blessing the people every day, which are set down. Numb. 6.24, 25, 26. David at. the removing of the Ark used the same prayer, Psal. 68.1. which was at first composed by Moses, for that use. Numb. 10.35. Let God arise, and let his enemies be scattered. The same David composed many prayers and psalms for the use of the Tabernacle, the Ninety second Psalm is entitled a song for the sabbath day, the same being composed to be sung every sabbath, when there was a holy convocation unto the Lord. It is said 2. Cron. 29.30. That Ezekiah the King, and the Princes, commanded the Levites, to sing praises unto the Lord, with the words of David and of Asapth the Seer. The Prophet Hosea prescribes unto the repenting Isralites a set form of prayer, which he will have them to use, Chap. 14.2. take with you words, and turn to the Lord, say unto him, take away all iniquity, and receive us graciously: so will we render the calves of our lips, etc. John the Baptist taught his disciples a form of prayer, as appeareth Luke 11.1. And Christ hath taught us a most exquisite form, and hath commanded us to use it, saying, when you pray, say, our Father, etc. But now that prayer is rejected, and a countermand given, when you pray, say, not our Father, and certainly such a direct opposition against Christ, must needs proceed from the spirit of Antichrist. St. John. Rev. 15.3. saw in a vision, those who had gotten the victory over the beast, praising God, and they sung the song of Moses, the Jews in their daily liturgy used the song of Moses albeit they never had the same occasion again which brought it forth at the first. Also the prayer which was ordinarily used in the synagogue, was that prayer which is entitled the prayer of Moses. Ps. 90. And besides that song and prayer of Moses, they used daily some of David's Psalms. And in their feast of Passover, they sung no less than six Psalms, even from the 112. to the 119. which they called their great Hallelujah. St. Paul concludes all his Epistles with the same prayer, the grace of our Lord Jesus Christ be with you all, the Christian Church, from the very beginning, hath used in her Liturgy, the Psalms of David, the song of the blessed Virgin, the song of Zacharie, and the song of Simeon And when we use these with true devotion, we are sure that we pray with the spirit; for all these prayers were in indicted by the Spirit of God.  
Or, we may use those prayers we find in scripture, as patterns and samplers to frame our prayers by: For I would have men, especially in their private devotions, to exercise their own gift, provided that they follow the expresses, rules, and direction which they find in scripture. And if they follow that, they do pray with the spirit, because they pray for such things, and in such form, as the spirit hath taught us in the word, Dr. Taylor doth illustrate this by a very apt similitude, which is this, as he who prescribes the model of a house, provides the materials, and sets men on work to set it up, is said to build the house, though the same be built by other men's hands, so the holy Spirit having prescribed us forms of prayer, and supplied us with materials in the word, and incited us to pray by promise of reward, may well be said to be the Author of our prayers, albeit they be composed by our own art and industry. The Apostle. Chap. 12.3. saith, No Man can say that Jesus is the Lord, but by the holy-ghost, Because no Man could truly say it, unless the holy-ghost had revealed it in the word. And if speaking a truth revealed in the word, be a speaking by the holy-ghost; why shall not praying in, and according to the word, be a praying by the holy-ghost? The Christians in the Apostles days, framed divers Psalms and hymns, to praise God with, and the Apostle calleth them spiritual songs. Ephes. 5.19. Because the matter of them was taken out of God's word, which was given by inspiration: so, if our prayers be composed according to God's word, they must be accounted spiritual also, the same Apostle describing our spiritual armour. Ephes. 6. biddeth us take the sword of the spirit, which is the word of God, vers. 17. And in the very next words, he showeth us how we should use that sword, saying, praying always with all prayer and supplication in the Spirit, so that if we do use the sword of the spirit in our prayer, praying in, and according to, the expresses, rules, and directions which we sinned in the word; we do pray with the spirit.  
Besides those prayers recorded in Scripture, which we may use either as prayers, or as patterns to frame our prayers by, there be many rules and directions given in the word, concerning prayer, and every thing thereunto belonging, I will reduce all into five heads, which I can only mention; for to examine the particulars, would require no less than a volume. 1. We are taught in the word, what should be the contents of our prayers: namely confession of sin, or deprecation, Petitions for things necessary, intercession for others, and giving of thanks; and how every one of these should be performed. 2. We are taught in the word, how we should be disposed when we pray that we should sequester ourselves from the World and Worldly thoughts, set ourselves as in the presence of God, duly considering our own unworthiness, and the great Majesty of God, as also the great need we have of these we pray for, and the inability of all other means under Heaven to help us, unless God be pleased to hear our prayers. 3. We are taught in the word, to whom we should pray: to God only, and to God rightly conceived, one in essence, three in person, Father, Son, and Holyghost, and to this one God, in the name of Christ the mediator. 4. We are taught, what things we should pray for: 
1 Joh. 5.14.  for such things as God hath promised to grant, or, (as St. John saith) for such things as are according to his will; and for all such things as be necessary, either for the soul, or for the body, but with this caveat, that we pray first and chief, for things spiritual, and in the last pace for things temporal, and for things temporal, only conditionally, if it be Gods will, and with an exception and reservation of the Cross. Lastly, we are taught in the word, how we should pray with reverence and humility, with love and charity, with faith and confidence to be heard with zeal and fervency, with patience, constancy and perseverance. If we follow these directions, and take God's word for our guide we are sure, that we pray with the spirit.  
As the spirit directs us to pray, in the word, so he assists us inwardly, with his motions, for which, he is called the spirit of prayer, or supplication: he is so called because he stirs up, helps, and inables, us to pray. First, he stirs us up, and moveth us, to pray, for of ourselves we have no spiritual disposition to prayer; but are averse from it, and rather employ ourselves any other way: It is the good Spirit of God that inclines our hearts to pray; for the Holyghost sheddeth abroad the love of God in our hearts: as saith the Apostle. Rom. 5.5. And this love of God begets in us, an earnest desire to seek God. and that good which is to be found in him. They who are the Children of God, and led by his Spirit, know this by experience, that even, when their affections are dull and heavy, they feel, sometimes on a sudden, such a fire kindled within them, that they can not long be silent; but must vent their desire by prayer, David found it so Psal. 39.3. My heart was hot within me, while I was musing, the fire burned: then I spoke with my tongue, Lord make me to know my end, etc. It was the good Spirit of God who kindled this fire in David's heart, which burst out into the flames of fervent devotion; his desire was so great, that it made him to cry out. O God my heart is prepared, I will sing and give praise. As the spirit stirs us up and moveth us to pray; so he helpeth and enableth us to pray: the Apostle saith, we know not what we should pray for, as we ought, nor yet how to pray, that is, we are not able, of ourselves, to pray with, that fervency of spirit; that heat of heart, such motion of mind, such power, and such affection, as is convenient for the Majesty of God. But the spirit helpeth our infirmities, and maketh request for us with groan which cannot be uttered. It can not be truly said of the Spirit of God, which is God, that he either prayeth, or groaneth: but the meaning is, he hath that operation in our hearts, that he maketh us to pray and groan: so Gal. 4.6. it is said, that the spirit cryeth, Abba Father, because by him we cry Abba Father, as it is expressed, Rom. 8.15. If the holy spirit dwell in our hearts, he will fill us with holy thoughts and desires. He openeth our eyes to see the miserable Estate wherein we stand, and what great need we have of God's grace, and help for all things. Then he openeth our hearts to pray, and openeth our lips also. He strikes our hearts with a deep sense of our own misery and wretchedness, and with a true consideration of God's Majesty and greatness, and so makes us to pray with reverence and humility: he inflames our hearts with love to God and to our Brethren, and so makes us to pray in charity: he begets in us a confidence to be heard, and so makes us to pray in faith: he gives us patience, and so makes us wait upon God, and persevere in prayer. And from the power of the Spirit, we have those motions kindled in us, whereby our prayers are made fervent, for it falls out often, that when we settle ourselves to pray, our own hearts do leave us, and our minds are wand'ring abroad, not regarding what the tongue speaketh. Bernard complaineth much of this, saying, Nihil in mundo fugatius est corde meo, nothing in the World is swifter than my heart, it flieth away and fasteneth upon other objects. And therefore he used to begin his devotions, with exurgat Deus, Let God arise, and let his enemies be scattered. For indeed those wand'ring thoughts are great Enemies to devotion; they arise so thick that they suffer not our prayers to come up unto God. As when Abraham offered sacrifice, he was no sooner gone from it, but the fowls of the air light upon it. Gen. 15.6. So when we offer unto God the Calves of our lips, it comes to pass through our carelessness and wantonness, that many foul thoughts give upon our sacrifice, and defile it. But our care must be to drive them away, as Abraham did the fowls of the air. And for this, the spirit of God doth assist us: for he calleth us home, and putteth us in mind that we are kneeling before the Majesty of God, and therefore aught to take good heed what we speak in his presence, and to himself. The holy Spirit also inflames our affections with zeal, so that we pray with fervency of Spirit, and utter our desires unto God with sighs, which cannot be expressed; without this special assistance of God's spirit, the best of our prayers are but luke warm, as saith St. Austin, Tepida est omnis oratio, quam non praevenit inspiratio. And this leadeth me to a third consideration of praying with the Spirit?  
As to pray with the spirit, signifieth to pray by immediate inspiration, and in an unknown tongue, here in this text; and also to pray by the direction, and assistance of the holy Spirit. Judas 20. So, it signifieth to pray zealously and fervently, with earnest and ardent affection: and so it is to be taken. Ephes. 6.18. Praying always with all prayer and supplication, in the Spirit, that is, hearty and fervently. So St. Paul worshipped God, as he protests Rom. 1.9. God is my wittness, whom I serve in my spirit, as if he should say, I do not serve God for by-ends, or in outward appearance and sight of men: but I serve him in my spirit, hearty, fervently, sincerely. So he would have all who worship God, to be fervent in spirit; for he joins them together, Rom. 12.11. Fervent in Spirit, serving the Lord. This is the only worship that pleaseth God, as our Saviour hath taught us, John 4.23. The true worshippers shall worship the Father in spirit and in truth, for the Father seeketh such to worship him. God is a Spirit, and they that worship him, must worship him in spirit, that is, they must join their heart and spirit, with the outward performance. That worship pleaseth God, for the Father seeketh such to worship him: But if the heart be wanting and the spirit dull, the outward art, though never so formally done, will not please God, as appeareth, by what the Lord himself saith, Esa. 29.13. This people draw near me with their mouth, and with their lips do honour me; but have removed their heart far from me. The like complaint we have, Jer. 12.2. Thou art near in their mouth, and far from their reins. And Hos. 7.14. They cried not unto me with their heart, when they howled upon their beds. Where we find that Hypocrites did pray, and cry, and howl to; but the Lord did not regard it, because it was not with their heart. For God is a spirit, and looketh especially to the inward disposition of the spirits of men: he first of all requireth the heart, Prov. 23.26. My Son give me thine heart. Look whatsoever duty he requireth of us, he will have it done with the heart, and with all the heart, we must seek the Lord with all our heart, cleave unto the Lord with all our heart, serve him with all all our heart, turn unto him with all our heart, love him with all our heart, obey him with all our heart, follow him with all our heart, praise him with all our heart. And, so, also, pray unto him with all our heart, and not with our lips only: for prayer is not a pouring out of the lungs; but of the heart and soul, before God, as Hanna saith, 1 Sam. 1.15. I have powned out my Soul before the Lord. And so David exhorteth us, Psal. 62.8. Yea People pour out your hearts before him.  
And, as we are to pray with all our heart; so with all our might, that is, with the whole strength, and endeavour, of our soul, and all the faculties of it. It is said of David 2. Sam. 6.14. That he danced before the Lord with all his might: That was a worship of God, a spiritual worship, wherein David, by his outward act of dancing, did express his exultation and rejoicing in the Lord, and the text saith, the did it with all his might, borrowing a Metaphor from bodily exercise: For as a man is said to Wrestle with all his might, when he useth all his force, and putteth all his strength to it; even, so we worship God with all our might, when all the faculties and powers of our souls are concentrated and united together in the performance of that work, then do we wrestle with God as Jacob did, or strive in prayer, as the Apostle exhorts us, Rom. 15.30. I beseech you brothers, that ye strive together with me in your prayers to God for me. So did David worship God; for he danced before the Lord with all his might, to express his joy for bringing home of the Ark. And, as he danced with all his might, so he praised God with all his might: for, resolving to praise God, Psal. 103.1. He summons all the faculties of his Soul together, for the performance of that work, Bless the Lord, O my soul, and all that is within me, bless his holy name. So, Psal. 35.10. he promiseth that all his bones, that is, all his strength, shall be exercised in prayer, All my bones shall say, Lord who is like unto thee, etc. And so should we worship God; if we would pray with the Spirit, we must pray with all our might, even with the whole strength and endeavour of our soul, so that there be a concurrence of all the faculties and powers of it, of the understanding, the will, the heart and affections.  
First, our understanding must concur. David exhorts us to sing praises with understanding, Psal. 47.7. So we must pray with understanding, and know well what we ask, that it is good for us and agreeable to Gods will: otherwise God, who would not accept of a blind sacrifice under the Law, 
Mal. 1.8.  will far less accept of a blind devotion under the Gospel; for all our spiritual sacrifices should be a reasonable service; as St. Paul saith, Rom. 12.1. therefore our understanding and reason must be occupied in it, else it is not reasonable. Peter made a motion for making of three Tabernacles, one for Christ, one for Moses, and one for Elias: but our Saviour took no notice of it, because he knew not what he said, Luke 9.33. The sons of Zebedee preferred a suit unto Christ, but did not obtain it, because they knew not what they asked, Math. 20.22. So we may say of all ignorant Papists, who say their prayers in Latin, that they ask they know not what, their devotion is blind, their sacrifice is no reasonable service; for they make a sound, and utter words, but with out understanding, like pliny's Raven which could say, Ave Caesar imperator; or like Cardinal Ascanius his Parrot, 
Lib. 3. cap. 32. In Ps. 18.  which (as Caelius Rodiginus reports) was taught to pronounce all the articles of the Creed. It is St. Austin's comparison, and the argument which he useth, to dissuade men from praying, or singing in a language they understand not. God hath endued us with reason and understanding, and we should use it when we worship God, and therefore understand what we pray.  
Again as the understanding, so also the will must concur; for nothing is done well, but that which is done with the will. The Apostle will have all our spiritual sacrifices to be living or quick. Rom. 12.1. Now that is said to be living, which moveth of itself, and that to be dead, which doth not move but by outward forcer our prayers must be a living sacrifice, and therefore not drawn from us by sickness and pain, or by fear, or apprehension of danger: nor should we pray for ostentation, to get applause of men, as did the Pharisees; nor pray only formally, and customarily, as performing a task imposed upon us: but we should pray so willingly, freely, cheerfully, that it be our delight to power out our souls before God. Finally the heart must concur, and we pray with vehement affection, and with an earnest desire of those things which we pray for. Look how earnestly a condemned Malefactor begs for his life, or a hunger starved beggar for an alms, as earnestly must we beg God's mercy. If we pray but coldly and faintly, without any great desire of those things which we ask, we do ask like Swine, who esteem not of pearls, but trample them under their feet: And so we give God occasion to deny us, for qui timide rogat, docet negare. Christ will have us not only to ask, but also to seek and knock. He will have us earnest, 
Math. 7.17. Luk. 11.5. Math. 15.22. Luk. 18.1. Psal. 103.  as was the man that came to borrow bread at midnight: Instant as was the Cananitish Woman: Importunate, as was the Widow with the Judge: crying unto God out of the depths, as David did, that is, from the depth of our hearts. For it's only the fervent prayer of a righteous man, that availeth much, as S. Jam. saith this fervent prayer draweth sighs & groans from the heart, which cry loud in the ears of God. The Lord said unto Moses, Exod. 14.15. Wherefore criest thou unto me: and yet Moses spoke not one word: but his Spirit prayed within him, and so fervent was his prayer that it was as a shrill shriek in the ears of God. Hannah uttered not her voice; 
1 Sam. 1.  but she prayed so fervently, that her lips shook withal, and she obtained her suit. And as in fervent prayer there must be great intention of affection, so also great attention of mind: we must labour to have our minds well composed and settled when we pray, free from cares and wand'ring thoughts, and intent only upon that which we are about: for how can we think that God should hearken unto us, when we do not hearken unto ourselves; or he be mindful of us, when we do not mind what we say unto him? Christ giving direction for private prayer, Bids us Enter into our closet and shut the doors behind us, to avoid ostentation: so we had need to enter into the closet of our heart, and shut the door behind us, barring out all worldly thoughts, to avoid destruction. We should at least give unto God that respect, which civility teacheth us to give unto men, especially our superiors, not to turn away our mind, till our tale be done. Christ prayed often in a Mountain, 
John 17.1.  apart from the World, and he lift up his eyes to Heaven, when he prayed; so should we turn away our hearts from all the creatures, and have them wholly fixed, bend, and set, upon God. Thus, if we pray by the direction of the word, and with the assistance of the Spirit, zealously and fervently, we are sure that we pray with the Spirit. And this is the only praying with the spirit, that can be expected from us now, who have not the gift of tongue▪ nor any immediate inspiration.  
Our next care must be, to pray with Understanding, as it followeth in the text, I will pray with understanding also. That is, I will pray so as the congregation may understand me: that this is the meaning of the words, is evident by that which followeth, else, if thou shalt bless with the Spirit, that is, (as St. Ambrose well expounds it) If thou utter the praise of God, 
In 1 Cor. 14.  in a tongue unknown to the hearers; how shall he that occupieth the room of the unlearned, say Amen, seeing he understands not what thou sayest? Thou verily givest thanks well, but the other is not edified. So that to pray or bless with understanding, is to pray so, as the unlearned may be able to say Amen, understand what we say, and be edified by it. And again, ver. 19 In the Church, I had rather speak five words with my understanding, that by my voice I might teach others, than ten thousand words in an unknown tongue. Where he expounds speaking with understanding, to be a teaching of others by our voice, and he opposeth it to speaking in an unknown tongue. So that there can be no doubt of, the meaning of these words, but that to pray with understanding is, to pray so, as to be understood. Therefore Beza renders it well, Precabor intelligentiâ, I will pray with intelligence, that is, to the understanding of others, this is indeed the scope and purpose of the Apostle, throughout this whole Chapter, to show, that all spiritual gifts should be used to edification, for there were at that time divers in the Church of Corinth, who having the gift of tongues, prayed, and sung, in an unknown tongue whereby the People were not edified, but amazed, and the Apostle here corrects the abuse of that gift, and will have nothing spoken in the Church, but that, whereby the Church may receive edifying. And, if he would not suffer them to pray in an unknown tongue, which they had by miracle, and special gift of the holy Spirit; far less would he suffer men, now, to pray in an unknown tongue, which they have not by, miracle, or any gift of the Spirit; but by their own study and labour. They of Corinth did pray with the Spirit, though they did not pray with understanding: but they of Rome pray neither with the Spirit, nor with understanding. The Apostle, in this Chapter, sets himself so much against that practice, as if he had seen that which happened, afterwards, in the Western Church, to have all their prayers in latin, after that the Latin tongue ceased to be the known vulgar tongue, understood by the People. He useth at least eight or nine arguments against it, which I cannot now stay to repeat, but the sum of them all is this, that all things in the Church should be done to edification, and so also prayer; but no man is edified by hearing that which he understands not. This he amplifieth in many words, ver. 2, 6, 7, 8, 9, 11, 14, 16, 17, 19, 26. And indeed disputes so strongly against that practice, that the Papists may do well to turn this whole Chapter out of their Bibles, as they have done the second commandment out of their primmers, for it speaketh clearly against prayer in an unknown tongue. And so it was understood by all the ancient Fathers, and the Church, for above six hundred years after Christ, did religiously observe the Apostles direction, so that all Nations converted to the faith, had their prayers in their Common vulgar tongue, as have been fully proved by the learned Jewel, 
Artic. 3.  of England. And the same is confessed by many learned Papists, Aquinas, Aenaeas Silvius, Durand, Lyra, Eckius, and Mr. Harding, albeit he struggle hard to instance the contrary, yet being overcome by evidence of truth, he maketh this confession, this was necessary in the primitive Church, when the faith was a learning, and therefore they had their prayers in a common known tongue. 
Against Jewel Artic. 3.  And is it not as necessary now? for the faith is still a learning, and albeit there be not such need of miracles, now, as then, yet there is as great need of edification, therefore, let us, have a care still to pray with understanding.  

APPLICATION.  
I Have now done with my text, and will only labour to bring it home by application, that you may perceive what is my drift in this discourse, and what is the use that I would have you make of it. It is agreed by all Christians, that there should be public prayers in the Church, and by all Protestants, that these prayers should be in a known vulgar tongue: the question that now troubleth us, is, whether these prayers should be extemporary, or premeditate; and if premeditate, whether the private meditation of the Minister alone, or a common known form wherein all may join. And if we will admit the Apostle to be Umpire, he will afford us a clear determination of that controversy, out of this text. For certainly, that prayer should be used in the Church, which is most likely to be both with the spirit, and with the understanding; but so is not extemporary prayer: It is neither with the spirit, nor yet with understanding. Not with the spirit; for I told you before, that we cannot now pray by immediate inspiration, and in an unknown tongue; but by the direction and assistance of the spirit, and, that the spirit directeth us to pray in the Word, and assists us inwardly with his motions. But they who pray without advice and consideration, cannot follow the direction of the word, nor yet promise unto themselves the assistance of the Spirit, They cannot follow the directions of the word, for to follow that, will require some study and deliberation. No man can make a thing after a pattern, or make one thing like unto another, but it will require some study and advise to compare them together, and to fit the copy to the sampler: so we cannot make a complete prayer, consisting of confession, petitions for things necessary, intercessions, and giving of thanks, and square all these according to the rule of the word; but we must take some time to study, and advise with, the Word, for it is not every confession that will please God, nor every petition that he will accept of: we may err in our prayers, and err so dangerously, that our prayer be turned into sin, as David saith, St. James telleth us of many that ask amiss, 
Psal. 109. James 4 3.  the Disciples themselves did it when they desired fire to come down from heaven and consume the Samaritans; which was not good. The Sons of Zebedee desired to fit, one on Christ's right hand, the other, on his left; and, though that was good, yet it was not a thing fit for God to grant. If they were not privileged from error, far less are We: and therefore we had need to advise well our prayers, taking God's Word for our guide, we should think before we speak, and even after that we have thought, we must not presume to lay our thoughts upon God's Altar, till first we have weighed them in the ballanes of the sanctuary.  
As they who pray without study and deliberation cannot follow the directions of the word; so neither can they promise unto themselves the assistance of the spirit: for God's spirit worketh by means, and then most assists us, when we most endeavour. I shown unto you before, that the spirit, in all his other gifts and productions; requireth our endeavours, and consequently he requireth the same in our prayers: and that the Apostle in that place, 
Rom. 8.26.  where he speaketh of the spirits helping us to pray, useth a word which doth import our own study and labour; for it signifieth that he helpeth us in our labours together with him: so that, if we would have the spirit help us to pray, we must labour and use the means. Yea, whatsoever God hath promised unto us, we must use the means, if we would obtain it, When Paul was in danger of shipwreck, Act. 27. The Angel of the Lord appeared unto him in a vision by night, and assured him, that he should be safe, and all that were with him in the Ship, and so much he told the Centurion. ver. 24. yet a little after, when the Mariners were about to fly out of the Ship, Paul said to the Centurion, except these Men abide in the Ship, ye cannot be saved. ver. 31. God had promised that they should be all safe, yet they must use the means, else they cannot be saved. So God hath promised that the spirit shall assist us to pray, but we must use the means, and we will find that study, and premeditation, doth soon purchase the gift of prayer, and that the spirit of prayer is most vigorous in him who deliberates most prudentially. But extemporary prayers ponied out with out any deliberation, are so full of indigested crudities, that they do not savour of the Spirit. For the Spirit of God, is a Spirit of wisdom, he gave unto Isaiah the tongue of the learned, not a tongue without learning, Christ promised unto his disciples, a mouth and wisdom; not a mouth without wisdom, for a tongue without learning, and a mouth without wisdom, are no gifts of the spirit, albeit they be in great request in this age, with many, who reckon nothing spoken with the Spirit, unless there be never a wise word in it. The speech which St. Paul requireth in a Bishop, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speech according to learning. 
Tit. 1.9.  And so St. Peter will have us speak as beseemeth the Oracles of God. And therefore not lightly, or inconsiderately. It is said Act. 2.4. That the Spirit gave them utterance, where the word in the Original is far more pregnant, 
1 Pet. 4.11.  for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as much as to spoke Apothegms, or wise sentences, and so it is said ver. 11. that they spoke Magnalia Dei, great and high points, not Trivialia base course stuff not worth the time it wasteth. So that they are far injurious unto the Spirit of God, who father their nonsense upon him. Unto this Counsel of solomon's, I will add the like advico from the Son of Syrach; who, was well acquainted with Solomon's instructions, and speaketh his sense, he saith Eccles. 18.23. Before thou prayest, prepare thyself, and be not as one that tempteth the Lord. If we must prepare ourselves before we pray, than we must advise well what to say in our prayers: they who neglect this, and pray without deliberation, do not prepare themselves before they pray; but tempt the Lord, because they neglect the means, and depend upon an extraordinary assistance, and immediate inspiration, as if God should still work miracles, only to justify their fancy.  
And as extemporary prayer is not with the Spirit, so neither is it with understanding, at least, not so much to the understanding of others, as premeditate and well digested prayer. For a Man may pray in the vulgar tongue, and yet not be well understood, for want of matter, want of method, want of sit expressions; as also by reason of many Tautologies, tedious repetitions, and empty words, signifying nothing, all which are found in extemporary prayers, so that we may say of them truly, as it is Job. 35.16. They multiply words without knowledge. The Apostle, here, will have the prayers of the Church to be such, that the unlearned may say, A men, but neither learned, nor unlearned, can say A men, to those extemporary prayers which are now in use, nor he himself who hath prayed, when he hath done, he cannot truly say A men, for he hath spoken a long time, like a Man in a trance: But can hardly tell what he hath said. This is not to pray with understanding. And this draweth after it another great inconvenience, which is this, that they who have no other prayers in their Congregations, but such as are poured out ex-tempore, can never persuade a Papist to come into their communion; for, albeit they should convince him of the truth of their doctrine, that it is Orthodox; yet they can never persuade him, of the goodness of their worship, that it is free from exception, because they cannot tell him what it is, or that it is any thing, but what every ministers fancy doth suggest unto him, in the very instant when he is praying. And this must needs stagger him, who otherwise might prove a convert, and make him resolve, rather to continue in the communion of his own Church, where, albeit all their prayers be in latin; yet he is sure that they have the public approbation of the Church, then to join with a Congregation, where, either there is no worship at all, or that which is pretended to be worship, hath no public approbation, and is but little better understood, then is their Latin service: Indeed neither of them, is to edification.  
Thus you see that this Text doth no ways justify praying ex tempore, but condemn it. And I have divers other exceptions against it, and will only briefly point at the chiefest of them, and so conclude. And first, I desire you to consider Solomon's advice, Ecclesiastes 5.2. Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God; now when we pray unto God, we utter our mind unto him, and I know not who are hasty, and rash, too, if they be not, who utter their mind as fast as it comes, and never think what they are to say unto God, but when they are saying it, and then speak quicquid in buccam venerit, what ever comes uppermost? certainly this is not according to Solomon's advice. And he backs his precept with a strong reason, taken from the infinite distance between God and us. For God is in Heaven, and thou upon Earth. God is in Heaven, full of glory, Majesty, and power: and we upon the Earth, dust and ashes, unclean worms: this consideration should breed in us a reverential awe of the Majesty of God, make us wary what we offer unto him, and careful that we offend not with our tongue, and therefore, to advise well our prayers, lest, through inadvertence, and want of consideration, we offer strange fire upon God's altar, and he cast back on our faces the dung of our sacrifice. They belie the Spirit of God, and greatly dishonour him, when they pretend him to be the Author, and inditer, of their wild, impertinent, discourse, which no wise Man would willingly own. And sometime, in their prayers, they vent both Heresy and Blasphemy, and so entitle the holy-spirit, not only to their folly, but also to their impiety, which is a blaspheming of the holy-ghost.  
Again consider that God commanded, in the Law, 
Dcut. 16.16.  that they should not appear before him empty; but bring their offerings with them. And, albeit those outward sacrifices did belong unto the ceremonial worship, and are now abrogated by the sacrifice of Christ upon the Cross; yet there is a morality in that precept, which still bindeth us, to offer something unto God, in acknowledgement of that homage which we own unto our Creator: and what that is, the Psalmist telleth us Psal. 50.14. Offer unto God thanksgiving and pay thy vows unto the most high, and call upon me, etc. But they who pray ex tempore, bring nothing with them to offer; but take it upon a sudden, even after they have presented themselves before the Lord. Which must needs be a dough-baked sacrifice, unworthy to be offered unto God: for he requireth a sacrifice without blemish; the very choice of the Flock. And when they did offer him the refuse, the blind and the the lame; 
Exod. 29.1. Levit. 22.19, 20, 21.  he bid them offer it unto their Governor, Mal. 1.8. And vers. 14. he calleth them deceivers which did so, and cursed them, cursed be the deceiver, which hath in his flock a male, and voweth and sacrificeth unto the Lord a corrupt thing, for I am a great King saith the Lord of hosts. This reason is full of moral equity; God is a great King, and therefore look what respect you give unto your prince, you must give no less unto him, you will not offer unto your prince a naughty thing; but the very best in its kind of any thing that you have; so that which you offer unto God, must be the best, even in humane estimate. When you are to appear before your Prince, you will present yourselves with great reverence, bowing yourselves unto the ground: even so we must bow ourselves before the most high God, saith the Prophet Micah: 
Mic. 6.6.  We must worship, bow down, and kneel before the Lord our maker. Psal. 95.6, When you are to speak unto your Prince you will, deliberate and advise what to say, weigh your thoughts, and choose your words: so you should advise and deliberate what to say, when you are to speak unto God; and not offer unto him your rude and imperfect conception, which you would not offer unto your Governor, in a serious matter: they who do so, have a mean esteem of God; for they think any thing good enough for him: The very Heathen had more care of their devotions, and greater respect to their Paynim Gods, for the prayers which they offered unto them, were composed with great art and skill.  
And they have too high an esteem of themselves, and too great a confidence in their own abilities, who dare trust to their own fancy and invention, before the Majesty of Heaven. 
2 Sam. 24.24.  He who knoweth God and Himself, will know his distance, and keep it, and neither appear before his God, empty, nor yet with that which cost him nothing.  
Finally, to pray ex tempore, especially in public, is against the rule of prudence: for he is esteemed a wiser man, who considereth and deliberates before he speak; then he who speaketh without any deliberation: Solomon saith, The heart of the Wise teacheth his mouth, Prov. 16.23. His heart teacheth his mouth, because he considereth, and deliberates, what to say. So that they who pray without any deliberation, are none of Solomon's wise men. From all this which I have said, it evidently followeth, that we should study and deliberate our prayers, especially those which we utter in public. We should fit and prepare ourselves to seek the Lord; like the bride who maketh herself ready, Rev. 19.7. and as the wise Virgins, who trimmed their lamps, before they went out to meet the bridegroom. Math. 25.7. our hearts should first be inditing a good matter, before our tongue be the pen of a ready writer.  
And of all premeditated prayers, none are so sit for the Church, 
Psal. 45.1.  as set forms, composed by the governors of the Church, wherein all may join? These prayers are most according to the rule of this Text, that is, with the Spirit, and with understanding also: with the Spirit; for it were strange If the Church should not have the Spirit of prayer in her compositions, as well as any of her Children. Yea, in all reason, the public Spirit is to be trusted before the private; for the promise of the Spirit, is made unto the Church, and especially when her pastors are assembled together. And these prayers are most with understanding, because most to the understanding of the People. In this, set forms have the advantage of all other prayers, that they are best understood. And the Apostle here preferreth praying with understanding, before praying with the Spirit, so that albeit praying ex tempore, were a praying with the Spirit, as is pretended, but falsely; yet were they nothing so convenient for the Church, as set forms, which are better understood, because the People, are acquainted with them, bear some part in them by their suffrages and answers, and so hearty join in prayers, for which cause it is called Common prayer. So it was always in the ancient Church: 
See Just. Mart. Apol. 2. Aug. op. 118.  then the prayers of the Church were not, dispatched between the Priest and his Clerk, as now in the Church of Rome, nor performed by the Minister alone, but all the People answered the Priest, and so they all prayed and sung together. This is the Juge Sacrificium, the perpetual Public Sacrifice, which never Church wanted. The Church of the Jews had their Liturgy, which they used Daily, and the Jews, even at this day, do observe it. And the Christian Church, from the very beginning, had Liturgies and common forms of worship. James. the first Bishop of Jerusalem, (of whom you read in the Acts of the Apostles) employed himself so much in composing of Liturgies for the use of the Church, that he was called Jacobus Liturgicus. So did St. Basill, St. Chrisostom, St. Ambrose, and others.  
Or if you like better the exemple of reformed Churches, Mr. Calvin advised all Churches to use such set forms of prayer from which the Ministers might not vary, 
Calv. Ep. 87. ad prot. Aug quoth all fo●mam precum & vituum Eccl siae, valde probo, ut certa illa excet, a qua past nibus in functione sua descedere, non liceat, tam ut consulatur quorundam Simplicitati & imperitis, quam ut certius ita conster omnium inter ses Ecclesiarum consensus postremo, ut obviam eatur desultoriae quorundam levitati qui novationes quasdam affectant.  and he giveth good reasons for it, therefore I will repeat his own words, concerning a form of prayer, and Ecclesiastical rites, I very well like, that it be a certain and constant one, from which the pastors of the Church may in no ways departed, or vary, as well to provide for the simplicity & unskilfulness of some, as also, that the consent of all churches may more certainly be known, & lastly, to meet with the unconstant levity of some Men who affect innovation. And so all the reformed Churches, as they had their confessions of faith, so they had books of Common prayer, and administration of Sacraments. Even the Church of Scotland, albeit their reformation, was in times of rebellion, brought in by popular fury, and so with too much heat, & opposition against Popery: yet they were not then so full of the spirit of Munster, but that they used set forms of prayer daily, and never Minister went into a Putpit, but before he uttered any words of his own, he first read a prayer out of the book, containing a general confession of fin. 
T. C. reply.  And they who at first opposed the liturgy of the Church of England, did then protest, that they did not not dislike set forms of prayer, but approve well of them; only they would not approve of that book which came so near to the Romish missals. But now we see that the Devil is of an encroaching nature, that if we yield him an inch, he will take a span: For, having prevailed, to have that book laid aside; now they will have no set forms at all, not so much as the Lords prayer: nor any premeditate prayer, but will have ministers pour out all their prayers ex tempore. And I dare say, that the Devil will allow them such prayers; for they will never batter his Kingdom, but enlarge it. For such a form, or rather no form of worship, doth occasion multitude of Schisms in the Church: when every one prayeth after his own fashion, and in his prayer vents his opinions, which are not always according to faith and Godliness; there must be (as St. Jerome saith) Tota Schismata, quot Sacerdotes. The Milevitan Council, above twelve hundred years ago, saw this evil, and provided against it. And the Protestants in France, at this day, are ware of it: For albeit they make little use of a liturgy, in their daily ministration, save only for Psalms and Lessons; yet in the administration of the Sacraments, they bind all Ministers precizely to the words of the book, so that if any Minister in France, in the administration of either Sacrament, should neglect the prayers of the book, and conceive prayers of his own, he would be deprived. For they know well, that there can be no unity in religion, without some uniformity in worship. When all particular congregations communicate in a common form of worship, then is the Church like Jerusalem, 
Psal. 122.3.  that is, built compact together. But when every one prayeth after a several fashion, there is as great diversity of tongues, as was at the building of Babel. That division of tongues was a curse: so it is as great blessing of God, when the whole Church is unins labii, hath, as it were, but one lip: when all do praise God, and magnify him, togegether, as David required Psal. 34.3. God of his infinite mercy grant us this blessing, that we may with one mind, and one mouth, glorify God, as the Apostle exhorteth us, Rom. 15.6. This shall be my prayer while I have any being: and let all who love, the worship of God, and the peace of the Church, say, Amen.