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 downe consider them try the spirits and ponder the matter the reason and the religion of the addresse let the world judge whether this sudden utterance and ex tempore formes be any thing else but a direct resolution not to consider before hand what we speake Sic itaque habe ut istam vim dicendi rapidam aptiorem esse circulanti judices quam agenti rem magnam seriam docentique They are the words of Seneca and expresse what naturally flowes from the premises The pretence of the Spirit and the gift of prayer is not sufficient to justifie the dishonour they doe to Religion in serving it in the lowest and most indeliberate manner nor quit such men from unreasonablenesse and folly who will dare to speake to God in the presence of the people and in their behalf without deliberation or learning or study Nothing is a greater disreputation to the prudence of a Discourse then to say it was a thing made up in haste that is without due considering But here I consider and I wish they whom it concerns sect. 36 most would doe so too that to pretend the Spirit in so unreasonable a manner to so ill purposes and without reason or promise or probability for doing it is a very great crime and of dangerous consequence It was the greatest aggravation of the sin of Ananias and Saphira {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that they did falsely pretend and belye the Holy Spirit which crime bestdes that it dishonours the holy Ghost to make him the president of imperfect and illiterate rites the author of confusion and indeliberate Discourses and the parent of such productions which a wise person would blush to owne it also intitles him to all those Doctrines which either Chance or Designe shall expose to the people in such prayers to which they entitle the holy Spirit as the Author and immediate Dictator So that if they please he must not onely own their follies but their impieties too and how great dis-reputation this is to the Spirit of Wisdome of Counsel and of Holinesse I wish they may rather understand by Discourse then by Experiment But let us look a little farther into the mysterie and sect. 37 see what is meant in Scripture by praying with the Spirit In what sense the holy Ghost is called the Spirit of Prayer I have already shewn viz. by the same reason as he is the Spirit of Faith of prudence of knowledge of understanding and the like because he gives us assistances for the acquiring of these graces and furnishes us with revelations by way of object and instruction But praying with the Spirit hath besides this other senses also in Scripture I find in one place that we then pray with the Spirit when the holy Ghost does actually excite us to desires and earnest tendencies to the obtaining our holy purposes when he prepares our hearts to pray when he enkindles our desires gives us zeal devotion charity and fervour spirituall violence and holy importunity This sense is also in the latter part of the objected words of S. Paul Rom. 8. The Spirit it selfe maketh Intercession for us with groanings And indeed this is truly a praying with the Spirit but this will doe 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 eares of the people but cryes loud in the eares of God with groans unutterable so it followes and onely He that searcheth the heart he understandeth the meaning of the Spirit This is the Spirit of the Sonne which God hath sent 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 mentall prayer which is properly and truly praying by the Spirit Another praying with the Spirit I find in that place of sect. 38 Saint Paul from whence this expression is taken and commonly used I will pray with the spirit and I will pray with the understanding also It is generally supposed that Saint Paul relates here to a speciall and extraordinary gift of Prayer which was indulg'd to the Primitive Bishops and Priests the Apostles and Rulers of Churches and to some other persons extraordinarily of being able to compose prayers pious in the matter prudent in the composure devout in the formes expressive in the language and in short usefull to the Church and very apt for devotion and serving to her religion and necessities I beleeve that such a gift there was and this indulged as other issues of the Spirit to some persons upon speciall necessities by singular dispensation as the Spirit knew to be most expedient for the present need and the future instruction This I beleeve not because I finde sufficient testimony that it was so or any evidence from the words now alledged but because it was reasonable it should be so and agreeable to the other proceedings of the holy Ghost For although we account it an easie matter to make prayers and we have great reason to give thanks to the holy Ghost for it who hath descended so plentifully upon the Church hath made plentifull revelation of all the publike and private necessities of the world hath taught us how to pray given rules for the manner of addresse taught us how to distinguish spirituall from carnall things hath represented the vanity of worldly desires the unsatisfyingnesse of earthly possessions the blessing of being denyed our impertinent secular and indiscreet requests and hath done all this at the beginning of Christianity and hath actually stirred up the Apostles and Apostolicall men to make so many excellent Formes of Prayer which their successors did in part retaine and in part imitate till the conjunct wisdome of the Church saw her offices compleat regular and sufficient So that now every man is able to make something of Formes of Prayer for which ability they should do well to pay their Eucharist to the holy Ghost and not abuse the gift to vanity or schisme yet at the first beginning of Christianity till the holy Spirit did fill all things they found no such plenty of forms of Prayer and it was accounted a matter of so great consideration to make a Form of Prayer that it was thought a fit work for a Prophet or the Founder of an Institution And therefore the Disciples of John asked of him to teach them how to pray and the Disciples of Christ did so too For the Law of Moses had no rules to instruct the Synagogue how to pray and but that Moses and David and Asaph and some few of the Prophets more left formes of Prayer which the Spirit of God inspired them withall upon great necessities and
great mercy to that people they had not knowne how to have composed an office for the daily service of the Temple without danger of asking things needlesse vaine or impious such as were the prayers in the Roman Closets that he was a good man that would not owne them Et nihil arcano qui roget ore Deos. Pulchra Laverna Da mihi fallere dajustum sanctumque videri Noctem peccatis fraudibus objice nubem But when the Holy Ghost came downe in a full breath and a mighty wind he filled the breasts and tongues of men and furnished the first Christians not onely with abilities enough to frame excellent devotions for their present offices but also to become precedents for Liturgy to all ages of the Church the first being imitated by the second and the second by the third till the Church being setled in peace and the records transmitted with greater care and preserved with lesse hazard the Church chose such Formes whose Copies we retaine at this day Now since it was certaine that all ages of the Church sect. 39 would looke upon the first Fathers in Christ and Founders of Churches as precedents and Tutours and Guides in all the parts of their Religion and that prayer with its severall parts and instances is a great portion of the Religion the Sacraments themselves being instruments of grace and effectuall in genere orationis it is very reasonable to think that the Apostolicall men had not onely the first fruits but the elder Brothers share a double portion of the Spirit because they were not onely to serve their owne needs to which a single and an ordinary portion would have been then as now abundantly sufficient but also to serve the necessity of the succession and to instruct the Church for ever after But then that this assistance was an ability to pray ex sect. 40 tempore I find it no where affirmed by sufficient authentick Testimony and if they could have done it it is very likely they would have been wary and restrained in the publike use of it I doubt not but there might then be some sudden necessities of the Church for which the Church being in her infancy had not as yet provided any publike formes concerning which cases I may say as Quintilian of an Oratour in the great and sudden needs of the Common-wealth Quarum si qua non dico cuicunque innocentiam civium sed amicorum ac propinquorum alicui evenerit stabÃtne matus salutarem parentibus vocem statim si non succurratur perituris moras secessum silentium quaeret dum illa verba fabricentur memoriae insidant vox ac latus praeparetur I doe not thinke that they were oratores imparati ad casus but that an ability of praying on a sudden was indulged to them by a specall aide of the Spirit to contest against sudden dangers and the violence of new accidents to which also possibly a new inspiration was but for a very little while necessary even till they understood the mysteries of Christianity and the revelations of the Spirit by proportion and analogy to which they were sufficiently instructed to make their sudden prayers when sudden occasions did require This I speak by way of concession and probability sect. 41 For no man can prove thus much as I am willing relying upon the reasonablenesse of the Conjecture to suppose but that praying with the Spirit in this place is praying without study art or deliberation is not so much as intimated For 1. It is here implyed that they did prepare some of sect. 42 those devotions to which they were helped by the Spirit {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} when you come together each of you peradventure hath a Psalme {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not every one makes but when you meet every one hath viz. already which supposes they had it prepared against the meeting For the Spirit could help as well at home in their meditation as in the publike upon a sudden and though it is certaine the Holy Spirit loves to blesse the publike meetings the communion of Saints with speciall benedictions yet I suppose my Adversaries are not willing to acknowledge any thing that should doe much reputation to the Church and the publike authoriz'd conventions at least not to confine the Spirit to such holy and blessed meetings They will I suppose rather grant the words doe probably intimate they came prepared with a Hymne and therefore there is nothing in the nature of the thing but that so also might their other formes of Prayer the assistance of the Spirit which is the thing in Question hinders not but that they also might have made them by premeditation 2. In this place praying with the Spirit signifies no sect. 43 other extraordinary assistance but that the Spirit help'd them to speake their prayer in an unknowne Tongue {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} If I pray in a tongue my spirit prayeth but my understanding is without fruit what then I will pray with the spirit and I will pray with the understanding also Plainly here praying in the Spirit which is opposed to praying in understanding is praying in an unknown tongue where by the way observe that praying with the Spirit even in sense of Scripture is not alwaies most to edification of the people Not alwaies with understanding And when these two are separated Saint Paul preferres 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 prophecying with the Spirit and expired with it But while it did last it was the lowest of gifts inter dona linguarum it was but a gift of the tongue and not to the benefit of the Church directly or immediately This also observe in passing by If Saint Paul did so sect. 44 undervalue the praying with the Spirit that he preferred edifying the Church a thousand degrees beyond it I suppose he would have been of the same mind if the Question had between praying with the Spirit and obeying our Superiours as he was when it was between praying with the Spirit and edification of the Church because if I be not mistaken it is matter of great concernment towards the edification of the Church to obey our Superiours not to innovate in publike formes of worship especially with the scandall and offence of very wise and learned men and to the disgrace of the dead Martyrs who sealed our Liturgy with their bloud But to returne In this place praying with the Spirit sect. 45 beside the assistance given by the Holy Ghost to speake in a strange tongue is no more then my spirit praying that is it implies my co-operation with the assistance of the Spirit of God insomuch that the whole action may truly be denominated mine and is called of the Spirit onely
liberty of the Spirit sufficiently preserved that the publick 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 publick Spirit 4. Does not the Directory that thing which is here called sect. 121 restraining of the Spirit Does it not appoint every thing but the words And after this is it not a goodly Palladium that is contended for and a princely liberty they leave unto the Spirit to be free onely in the supplying the place of a Vocabulary and a Copia verborum For as for the matter it is all there described and appointed and to those determined senses the Spirit must assist or not at all onely for the words he shall take his choise Now I desire it may be considered sadly and seriously Is it not as much injury to the Spirit to restrain his matter as to appoint his words Which is the more considerable of the two Sense or Language Matter or Words I mean when they are taken singly and separately For so they may very well be for as if men prescribe the matter onely the Spirit may cover it with severall words and expressions so if the Spirit prescribe the words I may still abound in variety of sense and preserve the liberty of my meaning we see that true in the various interpretations of the same words of Scripture So that in the greater of the two the Spirit is restrained when his matter is appointed and to make him amends for not trusting him with the matter without our directions and limitations we trust him to say what he pleases so it be to our sense to our purposes A goodly compensation surely 5. Did not Christ restrain the spirit of his Apostles sect. 122 when he taught them to pray the Lords Prayer whether his precept to his Disciples concerning it was Pray this or Pray thus Pray these words or Pray after this manner Or though it had been lesse then either and been onely a Directory for the matter still it is a thing which our Brethren in all other cases of the same nature are resolved perpetually to call a restraint Certainly then this pretended restraint is no such formidable thing These men themselves doe it by directing all of the matter and much of the manner and Christ himself did it by prescribing both the matter and the words too 6. These restraints as they are called or determinations sect. 123 of the Spirit are made by the Spirit himself For I demand when any Assembly of Divines appoint the matter of Prayers to all particular Ministers as this hath done is that appointment by the Spirit or no If no then for ought appears this Directory not being made by Gods Spirit may be an enemy to it But if this appointment be by the Spirit then 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 Spirituall Such as was that of Saint Paul to the Corinthians when he prescribed orders for publick Prophecying and Interpretation and speaking with Tongues The Spirit of some he so restrained that he bound them to hold their peace he permitted but two or three to speak at one meeting the rest were to keep silence though possibly six or seven might at that time have the Spirit 7. Is it not a restraint of the Spirit to sing a Psalme in sect. 124 Meeter by appointment Cleerly as much as appointing Formes of prayer or Eucharist And yet that we see done daily and no scruple made Is not this to be partiall in judgement and inconsiderate of what we doe 8. And now after all this strife what harme is there sect. 125 in restraining the Spirit in the present sense What prohibition what Law What reason or revelation is against it What inconvenience in the nature of the thing For can any man be so weak as to imagine a despite is done to the Spirit of grace when the gifts given to his Church are used regularly and by order As if prudence were no gift of Gods Spirit as if helps in Government and the ordering spirituall 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 vitious restraining sect. 126 the Spirit but either suppressing those holy incitements to vertue and good life which Gods Spirit ministers to us externally or internally or else a forbidding by publike authority the Ministers of the Word and Sacraments to speake such truths as God hath commanded and so taking away the liberty of prophecying The first is directly vitious in materia speciali The second is tyrannicall and Antichristian And to it persecution of true Religion is to be reduced But as for this pretended limiting or restraining the Spirit viz. by appointing a regular Forme of prayer it is so very a Chimaera that it hath no footing or foundation upon any ground where a wise man may build his confidence 9. But lastly how if the Spirit must be restrained and sect. 127 that by precept Apostolicall That calls us to a new account But if it be not true what meanes Saint Paul by saying The spirits of the Prophets must be subject to the Prophets What greater restraint then subjection If subjected then they must be ruled if ruled then limited prescribed unto and as much under restraint as the spirits of the superiour Prophets shall judge convenient I suppose by this time this Objection will trouble us no more But perhaps another will For why are not the Ministers to be left as well to sect. 128 their liberty in making their Prayers as their Sermons I answer the Church may if she will but whether she doth well or no let her consider This I am sure there is not the same reason and I feare the experience the world hath already had of it will make demonstration enough of the inconvenience But however the differences are many 1. Our Prayers offered up by the Minister are in behalf sect. 129 and in the name of the People and therefore great reason they should know beforehand what is to be presented that if they like not the message they may refuse to communicate especially since people are so divided in their opinions in their hopes and in their faiths it being a duty to refuse comunion with those prayers which they think to have in them the matter of sin or doubting Which reason on the other part ceases for the Minister being to speak from God to the people if he speaks what he ought not God can right himself however is not a partner of the sin as in
formes according as she judges best for edification 2. When the Apostles upon occasion of the Forme sect. 76 which the Baptist taught his Disciples begg'd of their Master to teach them one he againe taught them this and added a precept to use these very words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} when ye pray say our Father when they speak to God it was fit they should speake in his words in whose name also their prayers onely could be acceptable 3. For if we must speak this sense why also are not the sect. 77 very words to be retained Is there any errour or imperfection in the words was not Christ Master of his language and were not his words sufficiently expressive of his sense will not the Prayer do well also in our tongues which as a duty we are oblig'd to deposite in our hearts and preserve in our memories without which it is in all senses uselesse whether it be onely a pattern or a repository of matter 4. And it is observeable that our blessed Saviour doth sect. 78 not say Pray that the name of your heavenly Father may be sanctified or that your sinnes may be forgiven but say Hallowed be thy name c. so that he prescribes this Prayer not in massa materiae but in formâ verborum not in a confused heap of matter but in an exact composure of words it makes it evident he intended it not onely pro regula petendorum for a direction of what things we are to aske but also pro forma orationis for a set form of Prayer Now it is considerable that no man ever had the fulnesse of the Spirit but onely the holy Jesus and therefore it is also certain that no man had the Spirit of prayer like to him and then if we pray this prayer devoutly and with pious and actuall intention doe we not pray in the Spirit of Christ as much as if we prayed any other forme of words pretended to be taught us by the Spirit We are sure that Christ and Christs spirit taught us this Prayer they onely gather by conjectures and opinions that in their ex tempore or conceived formes the Spirit of Christ teacheth them So much then as Certainties are better then Uncertainties and Gods words better than Mans so much is this Set forme besides the infinite advantages in the matter better then their ex tempore and conceived Formes in the forme it selfe And if ever any prayer was or could be a part of that doctrine of faith by which wee received the Spirit it must needs be this prayer which was the onely forme our blessed Master taught the Christian Church immediately was a part of his great and glorious Sermon in the Mount in which all the needs of the world are sealed up as in a treasure house and intimated by severall petitions as diseases are by their proper and proportioned remedies and which Christ published as the first emanation of his Spirit the first perfume of that heavenly anointing which descended on his sacred head when he went down into the waters of Baptisme This we are certain of that there is nothing wanting sect. 79 nothing superfluous and impertinent nothing carnall or imperfect in this prayer but as it supplies all needs so it serves all persons is fitted for all estates it meets with all accidents and no necessity can surprize any man but if God heares him praying that prayer he is provided for in that necessity and yet if a single person paraphrases it it is not certain but the whole sense of a petition may be altered by the intervention of one improper word and there can be no security given against this but qualified and limited and just in such a proportion as we can be assured of the wisdome and honesty of the person and the actuall assistance of the holy Spirit Now then I demand whether the Prayer of Manasses be sect. 80 so good a prayer as the Lords Prayer or is the Prayer of Judith or of Tobias or of Judas Maccabeus or of the Sonne of Sirach is any of these so good Certainly no man will say they are and the reason is because we are not sure they are inspired by the Holy Spirit of God prudent and pious and conformable to Religion they may be but not penn'd by so excellent a spirit as this Prayer And what assurance can be given that any Ministers prayer is better then the prayers of the Sonne of Sirach who was a very wise and a very good man as all the world acknowledges I know not any one of them that has so large a testimony or is of so great reputation But suppose they can make as good prayers yet surely they are Apocryphall at least and for the same reason that the Apocryphall prayers are not so excellent as the Lords prayer by the same reason must the best they can be imagin'd to compose fall short of this excellent pattern by how much they partake of a smaller portion of the Spirit as a drop of water is lesse then all the waters under or above the Firmament Secondly I would also willingly know whether if sect. 81 any man uses the forme which Christ taught supposing he did not tie us to the very prescript words can there be any hurt in it is it imaginable that any Commandement should be broken or any affront done to the honour of God or any act of imprudence or irreligion in it or any negligence of any insinuation of the Divine pleasure I cannot yet think of any thing to frame for answer so much as by way of an Antinomy or Objection But then supposing Christ did tye us to use this Prayer pro loco tempore according to the nature and obligation of all affirmative precepts as it is certaine he did in the preceptive words recorded by S. Luke When ye pray say Our Father then it is to be considered that a Divine Commandment is broken by its rejection and therefore if there were any doubt remaining whether it be a command or no yet since on one side there is danger of a negligence and a contempt and that on the other side the observation conformity cannot be criminall or imprudent it will follow that the retaining of this Prayer in practice and suffering it to doe all its intentions and particularly becomming the great {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or authority for set formes of Prayer is the safest most prudent most Christian understanding of those words of Christ propounding the Lords Prayer to the Christian Church And because it is impossible that all particulars should be expressed in any forme of prayer because particulars are not onely casuall and accidentall but also infinite Christ according to that wisdome he had without measure fram'd a Prayer which by a general comprehension should include all particulars eminent and vertually so that there should be no defect in it yet so short that the
vel per ignorantiam vel per minus studium sit compositum left through ignorance or want of deliberation any thing be spoken in our Prayers against faith good manners Their reason is good and they are witnesses of it who hear the variety of Prayers before and after Sermons there where the Directory is practised where to speak most modestly not onely their private opinions but also humane interests and their own personall concernments and wilde fancies born perhaps not two dayes before are made the objects of the peoples hopes of their desires and their prayers and all in the mean time pretend to the holy Spirit Thus farre we are gone The Church hath 1 power sect. 96 and authority and 2 command 3 and ability or promise of assistances to make publike formes of Liturgie and 4 the Church alwaies did so in all descents from Moses to Christ from Christ to the Apostles from them to all descending Ages for I have instanced till Saint Austine's time and since there is no Question the people were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as Balsamon saies of those of the Greek Communion they used unalterable formes of Prayers described out of the Books of publike Liturgy it remains onely that I consider upon what reason and grounds of prudence and religion the Church did so and whether she did well or no In order to which I consider 1. Every man hath personall needs of his owne and sect. 97 he that understands his owne condition and hath studied the state of his Soule in order to eternity his temporall estate in order to justice and charity and the constitution and necessities of his body in order to health and his health in order to the service of God as every wise and good man does will find that no man can make such provision for his necessities as he can doe for his owne caeteris paribus no man knowes the things of a man but the spirit of the man and therefore if he have proportionable abilities it is allowed to him and it is necessary for him to represent his owne conditions to God and he can best expresse his owne sense or at least best sigh forth his owne meaning and if he be a good man the Spirit will make intercession for him with those unutterable groanes Besides this every Family hath needs proper to it in the capacity of a Family and those are to be represented by the Master of the Family whom men of the other perswasion are apt to consesse to be a Priest in his own Family and a King and Sacrorum omnium potestas sub Regibus esto they are willing in this sense to acknowledge and they call upon him to performe Family duties that is all the publike devotions of the Family are to be ordered by him Now that this is to be done by a set forme of words sect. 98 is acknowledged by Didoclavius Nam licet in conclavi Paterfamilias verbis exprimere animi affectus pro arbitrio potest quia Dominus cor intuetur affectus tamen publicè coram totâ familia idem absque indecoro non potest If he prayes ex tempore without a Set forme of prayer he may commit many an uâ—decency a set and described forme of prayer is most convenient in a Family that Children and Servants may be enabled to remember and tacitely recite the prayer together with the Major domo But I relie not upon this but proceed upon this Consideration As private Persons and as Families so also have Churches sect. 99 their speciall necessities in a distinct capacity and therefore God hath provided for them Rulers and Feeders Priests and Presidents of religion who are to represent all their needs to God and to make provisions Now because the Church cannot all meet in one place but the harvest being great it is bound up in severall bundles and divided into many Congregations for all which the Rulers and Stewards of this great Family are to provide and yet cannot be present in those particular Societies it is necessary that they should have influence upon them by a generall provision and therefore that they should take care that their common needs should be represented to God by Set formes of Prayer for they onely can be provided by Rulers and used by their Ministers and Deputies such as must be one in the principe and diffused in the execution and it is better expression of their care and duty for the Rulers to provide the bread and blesse it and then give it to them who must minister it in small portions and to particular companies for so Christ did then to leave them who are not in the same degree answerable for the Churches as the Rulers are to provide their food and breake it and minister it too The very Oeconomy of Christ's Family requires that the dispensations be made according to every man's capacity The generall Stewards are to divide to every man his portion of worke and to give them their food in due season and the under-servants are to doe that work is appointed them so Christ appointed it in the Gospel and so the Church hath practised in all Ages inde enim per temporum successionum vices Episcoporum ordinatio Ecclesiae ratio decurrit ut Ecclesia supra Episcopes constituatur omnis actus Ecclesiae per eosdem Praepositos gubernetur when the Rulers are few for the Ecclesiasticall regiment is not Democraticall and the under offices many and the companies numerous for all which those few Rulers are bound to provide and prayer and offices of devotion are one of the greatest instances of provision it is impossible there should be any sufficient care taken or caution used by those Rulers in the matter of prayers but for them to make such prescript formes which may be used by all companies under their charge that since they are to represent all the needs of all their people because they cannot be present by their persons in all Societies they may be present by their care and provisions which is then done best when they make prescript Formes of prayer and provide pious Ministers to dispense it 2. It is in the very nature of publike prayer that it be sect. 100 made by a publike spirit performed by a publike consent For publike and private prayer are certainly two distinct duties but they are least of all distinguished by the place but most of all by the Spirit that dictates the prayer and the consent in the recitation and it is a private prayer which either one man makes though spoken in publike as the Laodicean Councell calls {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} private Psalmes or which is not attested by publike consent of minds and it is a publike prayer which is made by the publike spirit and consented to by a generall acceptation and therefore the Lords prayer though spoke in private is a publike forme and