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A67898 A discourse concerning prayer ex tempore, or, by pretence of the spirit. In justification of authorized and set-formes of lyturgie. Taylor, Jeremy, 1613-1667. 1646 (1646) Wing T312; ESTC R201248 24,488 46

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they writ by the Spirit Since then we cannot pretend upon any grounds of probability to an inspiration so immediate as theirs and yet their assistances which they had from the Spirit did not exclude humane arts and industry but that the ablest Scholler did write the best much rather is this true in the gifts and assistances we receive and particularly in the gift of Prayer it is not an ex tempore and an inspired faculty but the faculties of nature and the abilities of art and industry are improved and ennobled by the supervening assistances of the Spirit And now let us take a man that pretends he hath the gift of Prayer and loves to pray ex tempore I suppose his thoughts goe a little before his tongue I demand then Whether cannot this man when it is once come into his head hold his tongue and write downe what he hath conceived If his first conceptions were of God and Gods Spirit then they are so still even when they are written Or is the Spirit departed from him upon the sight of a pen and Ink-horne It did use to be otherwise among the old and new Prophets whether they were Prophets of Prediction or of ordinary Ministery But if his conception may be writt●n and being writt●n is still a production of the Spirit then it followes that set forms of Prayer deliberate and described may as well be a praying with the Spirit as sudden formes and ex tempore out-lets Now the case being thus put I would faine know what the difference is betweene deliberate and ex tempore Prayers save onely that in these there is lesse consideration and prudence for that the other are at least as much as them the productions of the Spirit is evident in the very case put in this very argument and whether to consider and to weigh them be any disadvantage to our devotions I leave it to all wise men to determine So that in effect since after the pretended assistance of the Spirit in our Prayers we may write them downe consider them try the spirits and ponder the manner the reason and the religion of the addresse let the world judge whether this sudden utterance and ex tempore forms be any thing else but a direct resolution not to consider before-hand what we speak But let us look a little further into the mysterie and see what is meant in Scripture by praying with the spirit In what sense the holy Ghost is called the spirit of prayer I have already shewne viz. by the same reason as he is the spirit of faith of prudence of knowledge of understanding and the like But praying with the spirit hath besides this other senses also in Scripture I find in one place that then we pray with the Spirit when the holy Ghost does actually excite us to desires and earnest tendencies to the obtaining our holy purposes when he gives us zeale and devotion charity and fervour spirituall violence and holy importunity This sense is also in the latter part of the objected words of Saint Paul Rom. 8. The spirit it selfe maketh intercession for us with groanings c. Indeed this is truly a praying in 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 gr●anes 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 sen● into our hearts not into our tongues whereby we cry Abba Father Gal. 4. 6. And this is the great {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for mentall Prayer which is properly and truly praying by the Spirit Another praying with the Spirit I find in that place of Saint Paul from whence this expression is taken and commonly used I will pray with the spirit and I will pray with the understanding also Here they are opposed or at least declared to be things severall and disparate where by the way observe that praying with the spirit even in sense of Scripture is not alwayes most to edification of the people Not alwayes with understanding And when these two are separated S. Paul prefers five words with understanding before ten thousand in the spirit For this praying with the spirit was indeed then a gift extraordinary and miraculous like as 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 be the benefit of the Church rectly or immediately By the way onely If Saint Paul did so undervalue the praying with the Spirit that he preferred edifying the Church a thousand degrees beyond it I suppose he would have beene of the sam● mind if this Question had beene between praying with the Spirit and obeying our superiors as he was when it was between praying with the Spirit and edification of the Church because it I be not mistaken it is matter of great concernment towards the edication of the Church to obey our superiours not to innovate in publick formes of worsh●p 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 blood But to return In this place praying with the Spirit is no more than my spirit praying For so S. Paul joynes them as terms identicall and expressive one of anothers meaning as you may please to read ver. 14. and 15. 1 Cor. 14. I will pray with the Spirit and my Spirit truly prayeth It is the act of our inner man praying holy and spirituall Prayers But then indeed at that time there was somthing extraordianary joyned for it was in an unknowne tongue the practice of which Saint Paul there dislikes This also will be to none of their purposes For whether it were Extempore or by premeditation is not here expressed or if it had yet that assistance extraordinary in prayer if there was any beside the gift of tongues which I much doubt is no more transmitted to us then the speaking tongues in the spirit or prophecying Extempore and by the spirit But I would adde also one experiment which S. Paul also there addes by way of instance If praying with the spirit in this place be praying ex tempore then so is singing too For they are expressed in the same place in the same manner to the same end and I know no reason why these should be differing senses put upon them to ●erve p●rposes And now l●t us have some Church-musicke too though the Organs be pulled down and let any the ●est P●alm●st of them all compose a hymne in ●etricall forme and sing it to a new tune with perfect and true musick and all this extempore For all this the holy