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FRom whence I thus argue: If the intercession of the Saints (who are predestinated to salvation) be not availeable with∣out the direction and guidance of the Spirit of God, as it is evi∣dent they are not. Instance in holy David, who saith, If I re∣gard
wickednesse in my heart, God will not heare my prayer) what will become of the other, and what better testimony can we have to decide the controversie, then when the Holy Ghost him∣selfe confirmes the point as a witnesse to his owne act; their au∣daciousnesse* 1.1 and stupidity is therefore to be admired, who thinke that Prayer and Preaching can availe, although the Spirit of God doe not Co-opperate with it; for the Holy Ghost tel∣eth us plainly, that we know not what to aske without his di∣rection; now what direction from the Spirit of God can be ima∣gined in that prayer, which is formerly composed by another party, then he who readeth or prayeth it; or what benefit can be expected from that prayer where the tongue expresseth that, which was not formerly conceived in the minde to aske; well may they therefore be compared to Steevens uncircumcised Jewes, in that they still resist, and flatly deny the motions of the Spirit of God in the act of prayer.
Again, the Children of God have sundry occasions to pray un∣to God by reason of their manifold temptations, by the flesh, the world, and the Devill, which doe warre continually against the Spirit; now let any judicious man censure, whether a childe of God findeth greater comfort in expressing his misery, and un∣feigned repentance (being moved thereunto by the Spirit of him to whom he prayeth, rather then to expresse himselfe by such a prayer as is invented by another man. Again, what prayer can be more acceptable to God then when he is invocated by a penitent sinner, who is dictated what to aske by the Spirit of him to whom he prayeth; certainly then we ought rather to joyne our selves with the Spirit of God, rather then the spirits of men.
A set ••o••me of Prayer hath not the Spirit of prayer.