Selected quad for the lemma: grace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	prayer_n	spirit_n	supplication_n	3,599	5	11.3996	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85050	Vindiciæ mediorum & mediatoris. or, the present reigning errour arraigned, at the barr of Scripture and reason. Wherein is discovered the falshood and danger of that late borne opinion, that pretends to an immediate enjoyment and call of the Spirit of God, both above and against its owne fffects, [sic] cause, word, ministry, and witness, in all respects. Occasioned by a pamphlet, intituled, The saints travell to the land of Canaan, or a discovery of seventeen false rests, &c. By one R. Wilkinson, a preacher of this errour about Totnes in the West. In the treatise following, the reader shall finde, most of the maine fundamentall doctrinall truths that this age doth controvert, faithfully vindicated, cleared, confirmed. By F. Fullwood, minister of the Gospell at Staple Fitzpane in the county of Somerset.	Fullwood, Francis, d. 1693.	1651 (1651)	Wing F2521; Thomason E1281_1; ESTC R202060	131,348	337

and Supplications this will releive some light more if compared with that of Eze. 36. where having first laid down a most large description of the Covenant of Grace which will not be expresly or fully performed till the powrings of the spirit upon this House of David and Inhabitants of Jerusalem all is concluded with this yet the spirit I have powred upon you as a spirit of supplication shall make you pray for what I have promised yet for all this will I be inquired of by the house of Israel c. Not that we imagine that the Sun of this spirit is thus full risen upon any among us do we argue but for the conviction of the folly of such as upon such a supposition have denied themselves of the benefit and practise of prayer They have only the foolishnesse of casting away prayer and not the fullnesse of the coming of that Spirit that is even then in its fulnesse a spirit of Grace and Supplication 2. Secondly Let us consider the spirit of God in its office also And we shall finde that it is not sealed to dissolve but indeed appointed to uphold yea perform this duty of prayer in us and for us its Office is answerable to his name expresly performed in bearing up our Infirmities Rom. 8. 26. teaching us what to ask yea and by making intercession or praying in us Is the Hoast or the Kingdome of Heaven then devided is the spirit his comming to teach us what to ask and yet to put an end to the duty of prayer help Oedipus Obj. But if any interpose that the spirit according to this Rom. 8. is said to pray in us which may bear an immediate intercession to God for us without the means or use of our hearts or mouths I answer that according to and in the very same Text verse there are two sufficient Expressions to detect and prevent such a fond Evaision 1. The spirit is said to help our infirmities intimating that we are the Subjects or undertakers of Prayer but indeed we being weak and insufficient for it the spirit is to help and assist us in it 2. It is also said to make intercession in us with groanes c. implying thereby that the spirit doth not pray in us only but by us also The spirit being no waies capable in it self of groaning it intercedeth in and by our groanes We being only capable of groanes that are capable of the feeling of those heavy miseries that are prayed against It being high time I end having set the Seale of the spirit to the warrant of the duty of Prayer my spirit also making Intercession both for the duty and the Opposers thereof with groanes unutterable 2. But as I have been large in warranting the practise so might I be much more large in pressing the duty of Prayer It being as good as true as usefull as lawfull yea most necessary which I shall only touch with that usuall distinction of necessity and leave and that 1. With a necessity of command We have not time scarce Arethmetick to reckon up and set down how many severall times this exercise of prayer is commanded in scripture which by the authority Phil. 4. 7. 1 Thes 5. 17. of one only is made not only to be no sin but a duty also In every strait at all times in all ages Pray in every thing make known your request unto God And pray continually Now doth any man plead that this duty or command is of no force to him I demand where when and of whom hath he had a dispensation therfrom neither can the power or authority thereof be weakned by extinction for the want of occasion Every man alive having while alive here some crosse some want or other as hath been largely demonstrated before And to want and the Crosse is prayer still nailed and joyned or injoyned rather upon such as suffer them if any man lack let him ask of God Jam. 1. 5. that giveth liberally and upbraideth not 2. Prayer is necessary with a necessity of means also And it is indeed both a Rationall and a Religious means of good to us The first we heretofore have cleered and the later appears in that it is not only a Gospell command but such as is still incouraged and followed with the attendance of a gracious Promise Prayer it was the Ladder by which our Saviour himself must clime and ascend to Psal 2. 8. his Kingdome and Glory Ask of me saith God unto him and I will give thee the Heathen for thine Inheritance and the uttermost part of the earth for thy possession It is the Rope whereby he also draweth us up after him that where he is we may be also So prayeth he that ever liveth to make intercession for us Father I will that they also whom thou hast given me be with me where I am that they may behold the Glory which thou hast given Joh. 17. 24 me Prayer is that whereby we also cry Abba Father and receive from his hands both the generall and particuler blessings of Children In generall Prayer is the Sword in our hand that cutteth off the head of the beast Babilon being drowned in the Sea of tears and the great Whore burnt in the Zeale of cries Prayer with the strength of its importunity breaks the Heavens so that the Glory of God may discend upon his Church and make it the praise and beauty of the World Yea and hastens the glorious marriage-day betwixt the Lamb and the Lambs wife as we prize those things let us practise Prayer joyning therein with glorified Martyrs Apostles and Prophets even Heaven and Earth and say Rev. 6. 10. Isa 62 1. 2. How long Lord holy and true wilt thou not judge and avenge our blood c. For Sions will I not hold my peace and for Jerusalems Rev. 22. 20. sake will I not rest til the Gentiles see her Righteousnesse and all Kings her Glory Amen even so come Lord Jesus And all particular private mercies are to be handed by prayer also it being a means not only of our own but our neighbours good not only of temporall but spirituall and Heavenly Mercies also It is the meanes of knowledge and Wisdome Pro. 2. 3. 1 Kin. 3. 9. as we may read both in the wise mans Doctrine and experience therefore if any man lack Wisdome let him ask and Jam. 1. 5 have it of God who giveth liberally c. It is the means of Grace both pardoning Psal 15. 1. 2. c. and healing Grace therefore let us come with boldnesse to the Throne of Heb. 4. ult Grace both to finde Grace and to obaine mercy c. It is the means of comfort and consolation therefore the Psal Restore unto me Psa 51. 12 the joy of my salvation Let us make request by prayer and the peace of God c. Phill. 4. 6. 7. shall keep our hearts and mindes in Christ

ministeriall Kingdome be given up to the Father As you prize the vertue and influence of Christ your head despise not prophesyings And as you prize the fulnes of God despise not the vertue and influence of the head Christ By Faith we are united to the head and by holding the head we receive all spirituall nourishment and growth and who is Paul who Apollo but Ministers by whom ye beleeve By Faith Rom. 10. 17. 14. in Christ we are justified sanctified saved and Faith cometh by hearing and how shall we hear without a Preacher Be not deceived by any means whatever to sleight your Saviour and his salvation thus by sleighting his Ministry your Minister who hath been and is in labours more abundant among you Lastly Pray evermore in every thing 1 Thes 5. 17. Eph. 4. 6. by prayer and supplication with thanksgiving let your Request be made known unto God God hath indeed promised all things to his People yet unto them as a praying People Eze. 36. 37. Notwithstanding all the promises before mentioned thus saith the Lord I will yet for this be Joh. 1. 12. 16. Vers compared inquired of by the house of Israel to do it for them Faith indeed is that vitall spirit by which but yet prayer is the Organ through which we receive from the fulness of our head and grace for grace Faith is the Bucket but prayer is the rope whereby we let down the Bucket of Faith and draw water out of the wells of Salvation whosoever shall call upon the name of the Lord Rom. 10. 13. shall be saved In this verse both ends of a Golden Chain are lincked together Here is Salvation promised to Prayer but shall every one that saith Lord Lord enter in no verily Salvation is promised to such a Prayer alone as proceeds from Faith How shall they call on him on whom they have not beleeved but as Salvation is promised to prayer and all true prayer proceeds from Faith so Faith comes by hearing How shall they beleeve on him on whom they have not heard and how shall they hear without a Preacher Faith comes by hearing by Faith comes prayer and by prayer Salvation Cast away prayer and you have denied the Faith refused your own mercies yea neglected your own Salvation And the heighth and depth the length and bredth of this word Salvation the Epitomy and Center of all and every mercy the sum and all of every promise Salvation And yet whosoever calls upon the name of the Lord shall be saved You cannot loose the Benefit of Christ but you loose Salvation you cannot loose the use of Faith but you loose the benefit of Christ and lastly you cannot loose the use of the word and prayer but ye loose the use of Faith He that neglects Christ Faith Word or Prayer neglects Salvation O then take heed for how shall we escape Heb. 2. 3. if we neglect so great Salvation But least my Porch should be too large for the Temple I have but a word or two of caution more by way of reflection for you and I speedily conclude 1. First Then beware of such in generall as teach otherwise that fight against teaching with teaching against ordinances with the use of Ordinances and consent not to wholsome words even the words of our Lord Iesus Christ and to the Doctrine which is according to Godliness such are proud knowing nothing but doting about questions and strifs of words whereof come perverse disputings of men of corrupt minds destitute of the truth 2. But especially take heed of such who concerning the Faith have erred saying 2 Tim. 2. 18. that the resurrection is past already take heed of such because of their prevelancy and danger for the first Their word doth eat as doth a Canker For the second It overthrows ver 17. the faith of them that receiveth it and seems not compttible with truth of ver 18. grace neverthelesse the foundation of God standeth sure having the Seal the Lord ver 19. knoweth them that are his Now for these great ends dear Christians I make bold to offer you this small means this little Treatise which indeed was compiled though as in Publick it commend it self to all especially for your and your Neighbours sakes you having occasion to be acquainted more then others and I fear then enough with my Antagonist Now the Lord manifest his strength in weakness and make this my small indeavour to be greatly effectuall at least for prevention if not the subversion of this errour among you I therefore commend you to the Act 20. 32 ver 29. word of his grace which notwithstanding all greivous wolves which spare not the flock if you watch is able to build you up ver 31. and to give you an Inheritance among all them that are sanctified and subscribe my my self as truly I am your Christian Brother That loveth you with all Christian brotherly love FR FVLLWOOD The Analysis This Errour is considered here 1. Generally where we have two things 1. It s Definition 2. Its Grounds 2. Specially where it is handled two wayes 1. Absolutely or in its Doctrine about which two things 1. It s Division i. into five sorts It opposeth the spirit against its owne 1. Effects 2. Cause 3. Word 4. Ministry 5. Witnesse 2. Its Parts i. All its particular propositions and of them five things usually 1. Whither reduced 2. What they are 3. Whence they are 4. Their Grounds 5. Their confutation this twofold 1. Mediate answering their Arguments 2. Immediate confuting the Errour 2. Respectively or in its use where are shewed two things 1. It s End namely to be cheifly a Rest and Evidence 2. It s Falsenesse and weaknesse as to that End THE TRUTHS THAT are maintained in this Treatise in order are First concerning Evidences and are these 1. THE word of Grace or gracious qualifications are sufficient good evidences of Gods favour 2. The spirit of Christ doth not with its own immediate light discover it self to the Soul Secondly concerning Christ 1 The person of Christ is not a Form Type and shadow onely or a bare representation of his spirit 2. The Person of Christ is the Object or Medium of Faith Thirdly concerning scripture as first absolute 1. The visible scripture is more then a bare Allegory 2. VVe are bound to beleeve more of Gods words then the spirit hath cleerd and perswaded to us Secondly respective to our use thus both in the whole 1. The Scriptures are to be the rule of Faith 2. The Scriptures are to be the triall of spirits Thus also in many parts especially The Scripture is profitable in its Doctrine for instruction in its commands for obedience in its promises for comfort and consolation Fourthly concerning the Ministry 1. Communion of Saints is the way of God 2. The Ministry of the word and prayer are yet abiding Ordinances in the Church of Christ Lastly concerning Experiences That

to take away from them even that which they have it deprives them many times of that Spirit of reason discerning and judgement Rom. 1. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they had before delivering them up into an injudicious mind and sending them strong delusions that they should beleive lyes 2. Especially when in the day and season of light when God by a more then ordinarily Providence hath put a Prize into mens hands to get knowledge If men now love darknesse rather then light and when God comes to visit his Fig-trees with full expectations of answerable Fruit but findeth none or in stead of Grapes wilde Grapes shall not God be avenged on such a People as this shall not his anger wax hot against the trees that bring not forth fruit in their season even to scorch and to make them to wither immediately pronouncing that speedy and effectuall Curs against them Never Fruit grow on you more 3. Finally when men have happily for many years together the Candle of the Lord within them enlightned at least with common Illumination have showne in a Christian Profession if they will venture into the Pit and wantonly hazzard the Candle of the Lord to the Damp of Errour how easily may now the Father of Lights and yet his Justice safe suffer the light of these men to goe out and leave the men offensive as the snuff of a Candle Men that have a long time apparently drawne hard in the wayes of God If they draw back surely Gods Soul shall have no pleasure in them but as an effect of his high displeasure while they are drawing back he shall let goe the Cord wherein they were holden that they may fall as far back as the violence and force of the swing wil cast them Those that have set their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 9. 62. hands to this Plow if they do but looke back they are hereby ill disposed for the Kingdome of God and made more meetely fit to be Satans Bond-slave to goe to Plow for him Therefore Wisd 12. 25. unto them as unto Children without the use of reason thou didst send a Judgement to mock them THE SPECIALL CONSIDERATION of the ERROVR CHAP. II. Of Qualifications NOw we shall descend to fixe a more strict and speciall eye and hand upon the Errour aimed at and that first in its Doctrine Secondly in its Use The Doctrine thereof in its division divides betwixt the Spirit and most of his near and dear Relations it opposeth the Spirit 1. Against its own Effects Viz. true and gracious Qualifications 2. Against his Cause namely Christ 3. Against his Word the Scriptures 4. Against his Ministery to wit Church Communion and Ordinances Lastly against its Witnesses or former Experiences The Doctrine of the first of these kinds namely touching Evidences wherein the Holy Ghost is made to oppose its own effect in us brancheth it self into these two Assertions 1. That no Qualification of the Creature whatever can be or may be used as a sufficient Evidence of Gods Love or Presence this as the intelligent Reader may finde is the sense of the 2 3 4 5 6 10 15. fals Rests 2. That the Spirit of God doth ever manifest his presence to the Soul with his owne immediate Light Pag. 60. Thus doth the Errours Rod in the first place devoure the Antinomian Rod But of them in order For the first of these we shall give you its Sense Secondly its Reasons And having first raced the foundation of the Errour we shall afterward build up the Contrary Truth upon better Grounds and though this undertaking be long yet I hope not tedious for that the Truth this Errour gain-saies is known by us all to be opposed by many questioned by more and cheifly struck at by those that maintain this Opinion in hand You may better understand the sense of this particular by the Booke of Rests that tells us that No Qualification that is no Gifts or Graces though truely infused or wrought in the Soul by the Spirit and Finger of God himself either in their Root or Branches themselves or effects whether it be the gifts of Knowledge Pag. 3. line 18. or Prayer c. the third false Rest or whether that Grace more generall to wit a sutable answerable frame of Spirit to the Word of God false rest the Tenth or more particular whether the Grace of Evangelicall Faith false Rest 15. Humility False Rest the third page 22. line 22. Ropentance false Rest the 6. page 38. line 15. or Zeal false Rest the fourth page 28. line 14. Not any or all of these together with their acts and expressions either of Negative or Positive Godlinesse Righteousnesse or Sobriety false Rest the first second and fifth can be or are to be the Creatures evidence of its true enjoyment of God The first Reason for this we finde page 24. line 2. Of the false Rests namely Why saith he should any man place his Rest upon any thing which will come to nothing or is given to change or why should we make that the ground of our happinesse which is but a Talent given onely to be improved which may be taken away at the owners pleasure which words would prove our Qualifications to be deceivable Evidences from their Mutability but before we discover the Fallacy let us understand the termes and strength hereof For the termes it is most requisite for us to consider his impropriated sense of this word Rest which is here seconded with the ground of Happinesse and we must know that it is utterly besides his intent and scope to mean by Rest in the place now cited or throughout his Book the objective finall objective Rest of Souls which we as well as he acknowledge to be onely God This terme may hear fallaciously in the Vulgar eare and therefore I here at first least we should both be by any mistaken take occasion to declare his meaning herein For he certainly means nothing else when he calleth the particulars lately mentioned false Rests but that they are false means of Peace and settlement to the Soul so far as we use them for the assuring of our Souls of Gods Love and presence he means they are no infallible or warrantable tokens of Gods Love or symptomes of his presence to us therefore he almost throughout his Booke Ushers in the word Rest with this Interpreter Evidence his most frequent Conclusion is this that such and such things as he there treats of are not to be Rests and Evidences to the Soul I am very confident the Author will bear with and accept this Candid Interpretation of his sense and meaning as in generall throughout his Booke so particularly in the place now mentioned wherein his endeavor is to draw us off from this means of our rest and comfort Qualifications with arguing their Changeablenesse and by consequence their Falsenesse that is Fallibility 2. For the strength of this Argument it seemeth double

more easy for beleivers then for such as doe not yet beleive to act Faith of Adherence It seems most strange that the Spirit should choose to work a Miracle where is least need and work no Miracle where most should make use of means or instruments for the creating of Faith and yet afterwards work comfort in the same soul immediately miraculously Faith of Adherence is a Creation and giving life Faith of Evidence is onely the motion of that life given For the first the Spirit must enlighten for the last he need onely snuff this Candle of the Lord in Man The worke of assurance is halfe wrought by and in the Faith of Adherence the Soul hath received the prime efficient of it Viz. The Spirit Secondly the Principle or second efficient Faith together thirdly with the matter of comfort Viz. Justification and a right to Heaven There wants nothing for the Soul to be assured of this but the work of his Faith through reason of his Qualification shewed to the Soul in the light of the Spirit Now how fitly doth enlightned Reason and this habit of Faith offer themselves for this blessed work Assurance God hath put an inclination in Reason and Faith towards this work and shall Potentiality never come to act Shall a Miracle be rather wrought to act their proper work without them No assuredly God will not spend his own Omnipotency in such Cases as this who as he maketh nothing in vain so he doth not delight to work a Miracle for that that is more easily Weames done in an ordinary way The Holy Ghost doth make an Exercise of our Reason about our Qualifications in the humbling of our Souls with Godly sorrow then why not also for heavenly Joy Why may not the Spirit as the Spirit of Adoption as well as a Spirit of Bondage work mediately through Qualifications There can be no Godly sorrow but it aims at Sinne is conversant about sin and can there be any Godly solace that springs not from Grace As reason exercised about sin causeth sorrow doth not Reason exercised about Grace work out comfort Let the rule of Contraries judge betwixt us It is the same that ascends and the same that descends the same Spirit that humbles and exalts the change is not in the efficient but the matter or object Sin and Grace But is there not the same reason for our exaltation and comfort from gracious as for our dejection from sinnefull Qualities Have I not as much cause to rejoyce at my recovery as to sorrow and greive at my decay or delay in sickness Why should not the Spirit discover our Grace for matter of rejoycing that discovers our sinne for cause of sorrow But all Reason and Scripture will affirm that that is no godly sorrow Evangelicall repentance that is not the fruit of conviction of sin That sorrow is again 2 Cor. 7. 8. with 13. to be sorrowed for and that repentance to be repented of that with its watery eyes lookes not at sinne whose tears fall not down on sinne For for what must I greive surely for something and for what must I greive with Gospel-sorrow surely for sin so consequently Is not Joy infidelious and also ridiculous that comes not from Reason and as exercised on Grace laughter is the immediate Affection of the reasonable Soul The Holy Ghost doth exercise our Reason about our Qualifications in our Petition then why not in our prayse and rejoycing also they are both parts of the same duty and both affect the same matter I pray for that for which when obtained I am bound to give prayse and I prayse and give thankes for that which is unto me the return of Prayer Now most Evident it is that Col. 1. 9 10 11. Heb. 4. 16. I must pray for Grace and that under the sense of the want of Grace I must addresse my selfe unto the Throne of Grace to finde Grace to help in time of need Therefore I may and must rejoyce in God as I reveiw that Grace the return of my Prayer derived into me from my Head Christ as the Spirit of Prayer doth make use of my reason to see and express my want of Grace and so teach me to pray so the Spirit of Prayse doth make use of my reason to reflect from Grace obtained my thanks unto and my Joy in God and so is my Comforter Lastly the Holy Ghost by reasoning from our Qualifications doth Evidence to us our right and interest in the Supper of the Lord then why not also by the same means our right and interest in Heaven and Happiness If hereby we come to know our propriety and interest in the flesh and blood of Jesus Christ Sacramentall why not hereby also our right and benefit in the flesh and blood of Christ reall and consequently in the fovour of Heaven The consequence is clear for we must put on the wedding Garment we must know our selves to be the freinds of the Master of the Feast before we may enter and venter to his Feast Now what is the matter of our Spirituall Joy yea what the Hellen we so much strive for but even this The Knowledge or Evidence of these conditions Viz. our Union with Christ our interest in Heaven c. So that we must know our interest in Heaven in order to the knowledge of our interest in the Sacrament or in our preparing for it But the Argument is proved from 1 Cor. 11. 28 29. Let a man examine himselfe and so let him eat c. Wherefore examine That he may eat c. of what examine Whether he be worthy i. e. fitly qualified for this Supper i. e. whether he have an interest in the Master of the Feast but whereby must he know this By searching trying and examining himselfe by exerciseing his reason about his Qualifications Viz. Whether hee can come in Faith Love c. But can this Examination prove a means effectuall for this end Yes verily ordained of God for that very purpose Let a man examine himselfe and by the Holy Ghost supposed effectuall and so let him eate having found himself worthily qualified for it by a sober due and rationall examination of himself so let him eate Then examin your selves in the like manner Whether you be in the Faith or no and if by the Evidence of your own Examination of your selves impartially exercised by your reason enlightned by the Spirit of God you can truely conclude you beleive Fear not but rejoyce in the light of this Evidence with Joy unspeakable and full of Glory in beleiving giving thankes unto the Father that hath made you meete not onely to be partakers of the Supper of the Lord Col. 1. 12 13. but of the inheritance of the Saints in Light Thus we have at length ended as we hope this Controversie for the fruit of Righteousnesse is Peace and the effect thereof assurance for ever Isa 32. 17. 18. Cautions about Qualifications But

if Prayer or Petition fall short of this Honour and preferment it is because it wants only proper occasions a fit and hard season in Heaven It is dead in its use and matter only things externall to it being as truly alive and eternall in its root and nature as thanksgiving Imagine we but an occasion of prayer in Heaven it self viz. Never so short a winter of want or misery there and prayer behold it hears the voice of cries and tears and will not dy but live and put up it self with strength of importunity while praise is silent We have an instance of this in our blessed Saviour who his Heaven of glory and happiness being seemingly ecclipsed in the daies of his flesh with strong cries and tears petitioned heavily My God my God why hast thou forsaken me Prayer it is an immortall spirit most like unto fire not in the Embers but in the flint where it lives for ever in vertue and power and any hard dealing will strike it forth into art and use imagine it in Heaven or any where else Prayer is no more dead in Heaven then it is betwixt its set houres or upon a thanksgiving day in the World Prayer I mean the Petitionary part of Prayer is eternall after the same manner with the heads of Logick the principles and conclusions of reason all naturall and morall truths which are produced into use and art but by occasion only Petition or the craving of things which we want it is the natural effect of a cause viz. sense of want The proper and rationall means of an end The obtaining our desires both witnessed in their observed rise in children and their generall use and practise among all People and Nations and in both these respects eternall Yea so far as is discovered any occasion thereof in Heaven experience testestifieth Prayer lives and breaths there also 1. Our Saviour is there and there lives ever lives to make intercession or to pray Heb. 7. 25. for us 2. And John saw the soules of them that Rev. 6. 9 10. were slaine c. And they cried with a loud voice saying How long O Lord holy and true dost thou not judge and avenge our blood on them which dwell on the Earth Arg. 2 Secondly For the strength and application of what hath been said for the proof of the warrant of Praier to all of this world we shall argue now from the subject of prayer Man And as Prayer is of an eternall nature and power and is only suspended till occasion acts it So every man alive a Tenant of this World hath continuall matter and occasion thereof and therefore every man alive have their warrant most ready for the practise of Prayer Now that every man alive hath occasion and matter of prayer will appear in the truth of these two propositions 1. That want or misery of any kind whatsoever is the proper and naturall occasion and season of Prayer 2. That the best and most perfect of men in this life are the Subjects of want or misery of one kinde or other while they live in the World 1. Now for the first of these because the want of spirituall Heavenly things as it is an occasion of Prayer is as lesse doubted so lesse sensible also we shall therefore demonstrate that even earthly and temporall wants are a fit and seasonable occasion of prayer 1. Even temporall blessings are promised and therefore may and must be praied for Godlinesse having a Promise of and therefore a Prayer for this life also I will saith God multiply the fruit of the Eze. 36 30. 37. Tree the increase of the Feild c. Yet for this will I be inquired of by the house of Israell to do it for them saith the Lord. 2. And therefore our Saviour that was free from sin the most perfect of men he prayeth notwithstanding if it be possible let this Cup passe 2. And as any misery is the occasion of prayer so the best and perfectest of men alive are subjects of misery in one kinde or other and least men should boast of perfection of Grace though such boasting is vain yet we may infallibly convince them of outward sufferings as liable to them as to any others and therefore affording to them an equall occasion and season of Prayer with others They will not deny that man that is born of a woman let him be who he will our Saviour God himself hath but a short time to live and is full of misery Yea and a man that is born of the spirit much more For those that will live Godly in Christ Jesus must suffer persecution and here no argument will heal and help the men of this errour in this fruit their rience visible all the world over discovers and proclaims their vanity and sufferings they being subject to greifs sicknesses wants death as well as other men Now unlesse they will maintain their Resurrection is past before their death one of their Paradoxes how can they escape the dint of this argument how can they put of the impetious motion of their wants and miseries in their Freinds themselves their Soules Bodyes Estates Names c. And still resist and quench the spirit of Prayer 3. Thirdly We argue the warrant of this practise by all from the principle of it the Efficiens adjuvans the assisting helping cause of prayer the Spirit of God For that prayer dependeth upon its occasion and season and man in this life hath continuall occasion and season thereof and man is foolish and weak and not able or wise of himself to improve this occasion for this end and purpose Gods Grace hath provided him the Help and assistance of his own spirit to teach him Rom. 8. how to pray But to make it as cleer as the Sun that the coming of the spirit doth not put to silence but rather raise and elevate the voice of prayer we consider him 1. In his promise 2. in his Office 1. In his promise and we read many pregnant promises of the spirit and of its abundant powrings forth especially at the famous conversion of the Jews towards the later ages of the World The great question is what will be the manner and effects of his coming from some generall discriptions thereof some men as our Antagonists imagine that such shall be the powring forth of the spirit then as that he shall drown and wash off from the earth all former Ordinances of the Church and this of praier among the rest but as we defended the rest in their place so here we shall read upon that promise in Zach. 12. 10. Which declareth after this manner the spirit shall come in the Zach. 12. 10. plentifullest powrings forth thereof even at his most glorious coming upon the new Jerusalem With relation to the duty in hand Prayer Let us read to be satisfied I will power upon the House of David and the Inhabitants of Jerusalem the spirit of Grace

Vindiciae mediorum mediatoris OR THE PRESENT Reigning Errour Arraigned at the Barr of Scripture and Reason WHEREIN IS DISCOVERED the Falshood and Danger of that late borne Opinion that pretends to an immediate enjoyment and Call of the Spirit of God both above and against its owne Fffects Cause Word Ministry and Witness in all respects OCCASIONED BY A PAMPHLET intituled The Saints travell to the Land of Canaan or a Discovery of Seventeen false Rests c. By one R. Wilkinson a Preacher of this Errour about Totnes in the West IN THE TREATISE FOLLOWING the Reader shall finde most of the maine Fundamentall Doctrinall Truths that this Age doth controvert faithfully vindicated cleared confirmed By F. FULLWOOD Minister of the Gospell at Staple Fitzpane in the County of Somerset Jer. 6. 16. Thus saith the Lord Stand ye in the wayes and see and aske for the old way which is the good way and walk therein and yee shall finde rest for your soules but they sayd We will not walk therein London Printed by Tho Roycroft and are to be sold by Jo Ridley at the Castle in Fleet-street by Ram Alley 1651. TO THE RIGHT WORSHIPfull and truely Vertuous THE LADY MARY FAREWELL MADAM THE A. B. C. of the Infants language is Dad and Mam that thus the first fruits of their lipps might acknowledge their Parents And since most happy Providence hath brought me forth into so neer a relation to your Ladiship to offer you this the first fruit of my labour in this kind seemes but my dutifull acknowledgement of you Madam I am most fully confident that your advantage gained by the dew of Heaven upon your Church Family and Closet meanes of knowledge with the so many yeares influence of the most Learned and gracious your head and late deceased Husband the fruit of all these made yet more sollid by your exceeding great though by you esteemed light afflictions especially in these late Troubles have bred within you an utter dislike to the receiving weighty Truths into light and doubtfull Disputations 1. Yet may you please to behold that spirit allayd by the Charme of the Word that moves their Disturbance 2. Moreover you may easily call to your remembrance that God by the shaking of the House did once more strongly establish the Faith of his Saints and doth not the Plant take deeper root by too weak endeavours to pluck it up And why may not Truth be more deeply rooted more firmely established in our hearts by the malicious yet weak hand of Errour though it put to all its strength to shake and supplant it At the first though but a superficiall view I may guesse a Castle to be strong but when upon a doubt I examine and upon examination finde the foundation sure the Walls imbatterable and prove it well supplyed with Men Meat Ammunition Ordnance and whatever else is requisite for to keep it invincible then I may with how much more confidence judge and report it a strong Castle Thus upon a superficiall receit of Truth we may happily discerne it to be stronger then Errour but when urged by Errours impetious motion we examine the Truth When wee have walked about Truth and gone round about her and told the Towers thereof Psal 48. 12. 13. when we have marked well her Bulwarks and considered her Palaces and have seen with our eyes the greatnesse of its strength and the strength Heb. 2. 3. of its foundation Viz. Christ and his Apostles How may we then glory in our strength How well fortified how safe and secure may we boast our selves to be in this our invincible Castle Psal 48. 11. with 13. Truth With how much more courage shall we be able to repell malignant Errour in all its assaults And say Let mount Sion rejoyce and the Daughters of Judah be glad and tell it in triumph 1. Esdras 4. 38. 40. Nil tam certum quam quod ex dubio certum unto the Generations following that as for Truth it endureth and is alwayes strong it liveth and conquereth for ever and ever she is the strength Kingdome power and maiesty of all ages Blessed be the God of Truth 3. It is empty Chaff not sound Corne that is carryed away with the winde and they are rotten Trees which a storme overthrows But the Sons and Daughters of Truth are sound and stedfast though the raine discend the Floods come and the Winds blow against them they shall not fall because they are founded upon a Rock And Madam I doubt not but that the God of Truth will preserve you rooted and grounded in Truth to the end that when all the Gusts of Errour have done their utmost spite against you you will be found to stand The Devil may thus but winnow out your Chaff but as for your Wheat that cannot be tossed up and down with every winde of Doctrine 4. Yea you will become more fit and serviceable for your Masters use by winnowing The fire burnes hottest when the weather is cold and the Candle shines brightest when the ayre is dark nature teaching these inanimate Creatures to rejoyce as it were in danger and to tryumph over oppression and I make no question but by the like heavenly Antiperistasin the chilnesse and darknesse of Errour will brighten and heighten both your light and heat your knowledge and zeale even unto all the riches of full assurance of understanding Col. 2. 2. and to the acknowledgement of the mystery of God and of the Father and of Christ For this most blessed end I presume good Madam to put this small Treatise into your hand and now I beseech the Lord God of the holy Prophets that he would be your light in the reading hereof and by all meanes make your Path as the shining light that shineth more and Pro. 4. 18. more unto the perfect day This is the prayer of Madam Your obedient Son And most humble Servant In the Truths of the Gospell F FULLWOOD TO The Reverend Pastour and his Pious Flock AT TOTNES in Devon ss And in them to all the Faithfull and Pious Ministers and People especially in the West of ENGLAND Truth and Grace I Would you knew most dearly beloved how great conflict I have for you though very many of you have not yet seen my face in the flesh REVEREND SIR I Need not mind you of what our Savior once preacht and our sad and daily experience repeateth that there shal arise false Christs and false Prophets who if that it were possible should even deceive the very Elect and your dwelling is neer where Satans Seat is and where his Ministers shine Mat. 24. 24. as Angels of light Now though I doubt not in the least but that your self are so strongly rooted and built up in the faith of the Gospel that the gates of Hel shal never be able to prevail against you yet must I needs sympathize with you in that troble of heart that must needs

Jesus Of perseverance I have prayed saith our Saviour to Peter that thy Faith faile Luke 22. 32. not And of all spiritual and heavenly blessings in one of Salvation it self For whosoever shall call upon the name of the Lord shall be Rom. 10. saved Whatsoever ye shal ask in my name Knowledge Wisdome Pardon Grace Perseverance Comfort Salvation Heaven John 16. 23 24. And what more can you think of whatsoever you ask in my name the Father will give it you and it is but ask and have O let us then ask and receive that our joy may be full Prayer O the divine prevailency of praier it shutteth and boulteth up the Dan. 6. 11 12. mouths of Lions It openeth the doores of the Prison house It openeth when no man shutteth and it shutteth when no man Acts. 12. 5. openeth Prayer administreth liberty to prisoners Plenty to Famine Health to Sickness Peace Wisdome Fullnesse God Christ the spirit All are stored in the promises and Prayer is the key that opens this Ezek. 36. ult Cabinet and hath access unto this Treasure and by the hand of Faith takes all appropriates all By Prayer our hearts are lifted up to our Treasure we have our conversation above we have talk entercourse and Fellowship with Heaven and are by its glory misterious still wrapt up John 17. with God and Christ in one O the excellency prevalency and Mistery of Prayer But if the black and dark suit of prayer petition which must by Heaven as darknesse by light be done away be glorious How shall not the bright and faire side of it Thanksgiving and praise in the reflection where both Saints and Angells Christ and God shall be glorious for ever exceed in Glory O the Riches Grace the Kingdome Power and Glory of Prayer Who can declare the noble acts of praier who can shew forth all its Praise blessed be that God that heareth Prayer and blessed be the Sons of Prayer CHAP. XVII Of Experiences WE have hitherto indeavored that the spirit might owne his owne effects Cause word and Ministry And it followeth lastly that we reconcile him to the knowledge and acknowledgment of his owne former Seale and witnesse viz. in our Experiences The errour is that all the experiences that we have had of God Errour in his deliverances of us and that not only outward but inward also these saith my frequently quoted Author in his sixteenth false rest are false rests when we make them evidences of Gods Love and matter enough to conclude safety rest and happinesse This same Author would prove this errour with his old argument now applied viz. For saith he some mens deliverances Ground are of God some of themselves and some of Pag. 90. lin 25. Satan but none of these are to be rested upon seeing they may be true or false Answ I answer Spirituall expriences for such he especially instanceth in as true and fals in his sense here must of necessity be meant not to be so in themselves but with respect to our knowledge and judgment of them For as in themselves they must be and can be but one either true or false So in his argument are they supposed to be of God or not of God viz. of man or Satan His meaning is when he urgeth that our deliverances may be either true or false that for any thing we can know they may be either or as well false as true and therefore we can build no infallible assurance of Gods Love thereupon since the knowledge with respect to the evidence thereof is fallible Again hence then there will arise a double question 1. With respect to the matter of deliverance is whether we can know whether we are truly delivered or no whether our deliverance be reall 2. To the Author of deliverance and is whether we can possibly know whether our deliverance be wrought by God or no i. by Satan or our selves 1. First Then let us examine whether we may know the truth and reality of our deliverance And to this I answer what should hinder us if the spirit of God assist us can any thing be more knowable to the Soul then its own actions and passions if I know any thing do not I know that I know it if I love any thing do not I know that I love it if I hate any thing do not I know that I hate it can there be any reall change within me especially more then ordinary any motion alteration conversion more then ordinary and I know it not but what is more sensible then the deliverance from under the bondage of the Lordly power of corruption to use one of his own instances For this same purpose then the cutting off a right hand plucking out of a right eye the mortification of a beloved lust what is more knowable then the peace of God passing all understanding when delivered from a troubled vexed and tormented conscience what more perceiveable then then joy unspeakable and full of Glory to me Obj. But the very heart and core of this objection that is so hard to be gotten out it is viz. that Hypocrites do think their deliverance as true and firm as the best Answ I answer this is not denied and yet this as I have shewed before cannot a jot make a true Christians evidence fallible or the knowledge of his true deliverance weak and deceiveable The Reason is plain for though a man in the dark or blind may easily be deceived yet a man that hath his eyes in his head indubitably knoweth what he seeth or feeleth A man a sleep may dream and phansy to himself that he hath full Barns ful Chests full Tables all the ground and matter and occasion of joy imaginable But though this man doth but dream and is deceived cannot another that hath these things indeed be assured thereof shall another mans lie make my truth of none effect because some menare dead are there none that know themselves alive some blind do none see and know they see because the half recovered blind man in the Gospell saw men as Trees should this make the standers by question whether they did indeed see men or no yea could they not be assured thereof because of his doubting we that are delivered out of the Powers of darknesse we have our eyes opened and are in marvelous light besides and can we see no more then such as are blind and in the dark then Hypocrites our eyes being opened and we seeing in Gods light having received the spirit to this end that we know the things that are freely given to us of God why may not we 1 Cor. 2. 1 2. know and give thanks with St. Paul and Collossians for that he hath delivered us Col. 1. out of the powers of darkness into the kingdome of the Son of his love Obj. 2 Secondly But if it yet be queried whether we may know the author of our deliverance to