The Holy Arbor, To the reader
To the Reader.
BY the late unſeaſonableneſs of the Weather, thou mayeſt gueſs (Reader) what little cauſe there is to promiſe this ARBOR any aſſurance of a flouriſhing Condition; the Air being ſtill ſo generally diſtempered, yea frozen to ſuch an habit of coldneſs to every thing that is ſubſtantially good. To tell thee what unwholeſom fogs ſtill poiſon the Judgements of men, what blaſphemous vapors are yet exhaled out of hell, by the black Magick of a Reprobate Senſe, is not my purpoſe, nor ſhall be thy entertainment.
In this Arbor thou mayeſt walk ſecure from thoſe whirlwinds of Doctrines, which in bryar-paths and enſnaring Pamphlets raviſh the innocent, and oft times hurry the humbleſt minde to the higheſt pinacle of Preſumption. Here blow no guſts of ſhifting Opinions to menace danger to the Veſſel; no ill dews of Pride, Formality, or Hypocriſie, to ſtain the Flowers of this Arbor, which are all ſo ſelf-intereſtleſs, as that they fade into a dead letter, without the influence of a pruning hand.
When the late unſeaſonable ſhowres of Blood had nigh delug'd Gods Vineyard, this Arbor lay ſheltered in the Ark of his ſpecial protection, even in the boſom of his ſuper-deluging mercies, when the Land ſeemed to labor under Egypt's plagues in a Goſpel-ſeaſon; when our Rivers were turned into blood; and Luſts bred of our ſlimy affections came even like Frogs into the Cloſet of the hearts both of Prince and People; when the duſt of our carkaſes were turned into Vermine, and the Luſts of all Nations monopoliz'd by this like Swarms of Flies, multiplied and corrupted the whole Land, when as if there had been a very grievous Murrain of Beaſts, we might reade Famine in the cheeks of the Land, which were but lean, though very ſanguine; and many of our Members touched with the plague of Boyl and Blayns; when God ſhot the Arrows of his Vengeance like Hail-ſtones on man and beaſt, and ſent Armies of Locuſts into our coaſt; when Darkneſs, which might be ſadly felt, ſeiz'd on our excommunicated Souls, and many of our Firſt-born fell by the ſword, even when the furious Pharaohs were unequipaged, whileſt the Servants of the Moſt High waded under his Canopy through a ſea of blood; when a general Apoſtacy from the Truth received, back-clap'd the Demetrian Craftsman to ſhout, Great is Diana of the Pſudoproteſtants; when theſe and many other fearful violfulls were pouring out on this exceeding ſinfully ſinful Nation, then, even then, in that lowring age, were the ſeeds of theſe Flowers ſown in hope of a better Reſurrection.
Thou ſeeſt (Reader) in what a turbulent and improper ſeaſon this Arbor received its firſt plant, yea and from a hand which hath no other warrant to touch the Sacred Oracles, then the general Calling of a Chriſtian, which to a ſacrilegious Monopoliſt may ſeem no little piece of audacious Uzzaiſm, more then an aliquantity of irreſponſible Preſumption, by reaſon of ſuch irregularity of Motion in ſo improper a ſphear.
Theſe Grapes thus unſeaſonably gathered in the Fall of more then the Leaf, in the Autumn of true and ſound Religion, when the Sun of Righteouſneſs withdrew his influence, and ſtood as at a diſtance from our Horizon; Wonder not if ſome ſeem even rotten-ripe, though I dare promiſe thee none are juyceleſs; And know, that though here are few, but happily thou haſt had a taſte of in thy Chriſtian perambulation through the Church's Vineyard, yet remember the ſame Vine oft times proves better in one ſoyl then in another, and ſprouts faireſt when her unfolded arms are wideſt ſpread; and if any diſreliſh thy guſt, impute it not to the ſowreneſs or ſharpneſs of the Grape, but to the indiſpoſition of thine own Pallate.
To ſay theſe Grapes came all from this or that mans Vine, is a greater piece of Sacriledge then I would wiſh any unfrantick Minde to uſurp: And for my ſelf, if I challenge more then the Gathering, and Digeſting them into the method thou ſeeſt, let me be numbred among the Pulpit-Diurnaliſts. Nor was it ever intended, that herein ſhould be more then was ſufficient for intimation to an induſtrious Genius, what in this kinde might for the Church of God be compleated by a more skilful hand.
In a Medicinal ſenſe this Arbor may not improperly be ſtiled The Souls Phyſick-Garden; for the Flowers enamelling it, contain moſt Soveraign Vertue for each Spiritual Malady: What thine is, let Conſcience ſpeak; but ſay not thou art well, for he who ſaith he hath no ſin, deceives himſelf: And indeed, never was Age more guilty of this Self-deceit, then this; wherein men ſay in their Hearts, and proclaim in their Lives, That there is no God, whileſt they mean-while become their own Idols, by ſacrificing to the Calf of the Lip and the Viper in the Brain.
Look we into the ſtate of the Body Politique, and wiſer men then Empericks tell us, Many Epidemical Diſeaſes are too diſcoverable therein: But where the Patient deſerves our Prayers, the Preſs hath no warrant for Invectives; and 'tis no improvident wiſdom to be ſilent, where our judgements are Non-pluſs'd. Sufficient for the Publique is the evil thereof.
Phyſitians tell us, The Cure is half way home, when the Malady is known; but experienced Symptomes are oft-times very falſe Prophets, otherwiſe he that is carried about with every wind of Doctrine, might without breach of the leaſt Link in Charities Chain, be ſtiled Errors Weathercock: 'Twere not amiſs to preſcribe ſuch the Word of Truth, as a Pillow for their Faith to reſt on, till the Vertigo or Giddineſs in the Brain be evaporated; alſo to adviſe them what Doctrines they ſwallow, till tryal be made whether the Spirit be of God or no.
There are ſome within the Pales of Spiritual Bedlam, that are in ſuch a continual Burning Extaſie, as they can ſeldom or never repoſe their Thoughts in any Spiritual Reſt, but are ever and anon babling Scripture, without ſenſe, or any feeling of the Power thereof; Spiritual Expreſſions without Affection, and Divinity without Senſe: Their Eyes are Blood-ſhot, and the whole Creature is become ſo Self-reſolved, as no bands, either Civil or Religious, Natural or Politick, can reſtrain, not their Liberty, but their Fury. Theſe Symptomes give it to be a Spiritual Frenzy, cauſed at firſt by Spiritual Pride, and now attended on by deſperate Preſumption: If the Cephalick Vein of Ignorance were ſpeedily opened, and an infuſion taken of Humility and Knowledge to the weight of their Zeal, probably the Cure would follow. Others have the faculties of their Souls ſo chain'd and manacled to Carnal Objects, as that they cannot exerciſe them about Holy Duties, but are quite dead to Good Works, and wholly forget the Duties both of their Publick and Private Callings, otherwiſe then relating to a Carnal Intereſt; yea, are ſo Spirit-bound, that they cannot hear a Sermon without nodding to the Preacher, that they muſt take a nap or two; nor ſay their Prayers, but between ſleeping and waking; begin them in a Fog, and conclude them in a Dream. In this Spiritual Lethargy, if the ſtill voyce of the Goſpel be but Cradle-Muſick, the Thunder of the Law ſhould be the Graves-Expoſitor.
It is within the Bill of Mortality to finde ſome, who having loſt the Function of Vital Graces, all checks of Conſcience, all ſenſe of Sin, all motions of the Spirit, lie gaſping for Spiritual Life, while the breath thereof is checked by Cuſtomary ſinning: This is a Spiritual Apoplexy, onelyonly the Spirit of God can reſtore that Soul. But to loſe the uſe of ſome ſpecial Grace for a time, the operations of this or that gracious Quality, is a moſt common defect incident to the ſoundeſt of Gods Servants; now to ſuffer an eclipſe of his Favor, anon the Motions of his Spirit, then the comfortable ſenſe of Aſſurance; ſometimes to be wavering in the Faith, at other times to be nigh ſwallow'd up in Doubtings, are all the Symptomes of a Spiritual Palſie. He that is thus affected, muſt give himſelf unto Prayer, That God would fix and ſtabliſh his Heart, confirm his Faith, and cauſe the influence of his Love to revive his Hope, ſealing it up unto full Aſſurance.
To commit the Sins we would not, is the Epidemical Diſeaſe of the moſt Regenerate, and we are all naturaliz'd unto daily failings. This is a Spiritual Epilepſie, or the Falling-ſickneſs; hereditary, thence the more difficult to be cured; yet the Righteouſneſs of Chriſt well applied will do it, if as thou falleſt, thou riſe again by ſound Repentance, and ſo keep to the ſtrict Dyet of New Obedience. But if a Soul be ſuddenly taken with ſtrange and violent Fits of ſome deſperate Sins, who formerly had been unaccuſtomed thereto, acquieſcing all his time under the ſilence of a calm Conſcience, and now ruſheth into horrid acts of the groſſeſt Enormities: Conclude that Soul in a Spiritual Convulſion, the very Heart muſt be let Blood by ſound Repentance, till the Corruption of the Inner-man, the evil Affections, and vicious Inclinations, which held a candle to the Devil to level his Temptations, be all diſcordiated.
Let the dark Underſtanding that diſcerns not Spiritual things, the Myſtery of Salvation, Excellencies of Chriſt, or Beauties of Holineſs, take Bartimeus for his Guide, and pray fervently for Spiritual Eye-ſalve, that Chriſt would touch and unſeal his judgement; but if his Eye offend him, or any Luſt as tender to him as the Apple thereof, Exoculation is the Remedy preſcribed, Matth. 5.29. And he, who hath an Impoſthume in his Ears, when God talks with him in the language of his Mercies or his Judgements, of his Word, his Spirit, or his Works, wants an Ephatha. But ſeldom are his Lungs Ulcerleſs, whoſe Heart is not in Charity; yet let not ſuch unſheath the Razor in his mouth, and poſſibly the Diſeaſe may not be mortal. Or ſay the Soul is impoſthumated by corrupt Affections, through a long continuance of ſlimy diſtillations and unclean thoughts from the heart, to the obſtruction of the Spiritual Breath, whereby the Graces languiſh, and the Vitals thereof decay: Is not this a Spiritual Hectique, a Conſumption in the higheſt degree? Muſt not that Soul be cleanſed from all filthineſs both of the Fleſh and Spirit? and make a conſtant uſe at every Spring to ſin, and fall from Grace, the Diet-drink of Repentance? Adde to this the Reſtorative of Faith (whoſe principal Ingredients are Gods Promiſes and Chriſts Righteouſneſs) then keep to the ſtrict Diet of a Goſpel-Converſation, and by the Mercy of God through the Merit of Chriſt that Soul ſhall recover.
Pantings of the Heart after a full Meal of Spiritual Dainties, or upon a full ſtomack after ſome plentiful Feaſt of Heavenly Manna, is no ſtrange Malady in the childe of God. If thoſe pantings proceed from a fulneſs of the Spirit, and not from an emptineſs of Grace; if they are after Chriſt and his Righteouſneſs, not after the World and its Vaingloriouſneſs, its then a bleſſed Malady, and the Cure is mortal; in this caſe trouble not the Phyſitian. But if thoſe pantings of the Heart be through too much vacuity of Grace, occaſioned by worldly Cares or carnal Grief, whereby follows a loſs of Appetite to that Food which came down from Heaven, thereby rendring the ſtomack unapt for digeſtion of Spirit-ſavoring Meats; In this caſe ſuch things as callifie and corroborate the Heart, are not improper: Let therefore thy Prayer be as Frankincenſe, thy Humility as Camomil, thy Faith as Maſtick, thy Penitence as Wormwood; of each a like quantity, in this Diſtemper, will afford an excellent Plaiſter to apply to the Heart.
Obedience to the ſixth Commandment, is a ſoveraign Remedy againſt a Spiritual Pluriſie; and if thou ſpit Blood, the Rule Paul preſcribes the Romans, Rom. 12.18. is very proper for thy Conſtitution. Alſo Envy, Pride and Ambition, are very Tympanous Maladies, which in time engender a Spiritual Dropſie; but Charity, Humility and Self-denial, will evacuate thoſe flatuous Humors. Likewiſe Abſtinence is the onelyonly Cure after a Surfet of ſin, to which adde Faſting and Prayer. But if thou art troubled with the Stone, I mean in the Heart, Remember who was Davids Key-keeper; who, wert thou all Adamant, can filiarize thee unto Abraham.
The immoderate heat of any Luſt, which hath its origination from the Heart, will in time ſpread it ſelf by the Faculties into the whole Soul, and impede the operations of Grace: This is a Spiritual Feaver, whereof there be divers kindes. If this be thy Malady, whether a Burning-Feaver through the violence of ſome ſtrong Temptations, Satans fiery Darts, or through the Inflammation of ſome inordinate Luſt; or whether a Putrid-Feaver, through the foul corruptions of Nature and filthineſs of ſin; or whether a Quotidian-Feaver, whereby the whole courſe of thy life is but as one fit of ſin; or whether a Tertian or a Quartan-Feaver, wherein, through the intermiſſion of the opportunities and occaſions of ſin, thou enjoyeſt ſome intervals of a better diſpoſition, though no health; or whether a Hectique-Feaver, whereby a ſinful ſlame is kindled, not onelyonly in the meer Natural Qualities and Inferior Inclinations of the Minde, but alſo in the more Noble Faculties and higher Region of the Soul, which through the habitualneſs of that equal Heat in all the Faculties alike, renders thee inſenſible of thy Malady, and thence nigh incurable: Be it either or all of theſe, do but ſavingly Believe in the Phyſitian, and thy Faith ſhall make thee whole; but then be ſure to perſevere in the Faith, and beware of Relapſes.
Some ſay the Times are very Leprous, and that the people are peſtered with very venomous Botches; That the Gangrene of Envy hath almoſt unbowell'd them, and the Scurf of Hypocriſie ſtrangely deformed them; That the Ulcer of Injuſtice hath caſt a perpetual Odium on them, and the Appetitus Caninus of Covetouſneſs hath made but one Morſel of them; That the Wolf of Sacriledge hath devour'd the Breaſts which gave Chriſtendom ſuck in her old Age; That though the Land hath had a Bloody Iſſue of nigh Twelve years running, yet never could have ſo much as a touch at the Hem of Chriſts Garment; That the belching of Blaſphemy in a Convulſion of Willworſhip, is as common as the diſgorging of Oathes to unſurfet the high ſtomacks of the proud and prophane. If theſe or the like be the Epidemical Maladies of theſe latter days, wherein the Devil is put to his Wits end, then let me preſcribe this Holy Arbor as a ſtanding Pharmacopeia, not for the ſhelf of every cloſet, but for the cloſet of every heart; wherein there is not a Drug that hath the leaſt allay of any Poyſon in it, nor a dangerous or obſtruſe Ingredient: for the cautious Artiſt conſidering how untowardly ruder hands have gone to Compoſition with Divine Truths, what ſpurious Extractions have been thence drawn, and what Miſchief hath thence followed; knowing alſo what rural judgements and tender Spirits may meet herewith, his care was greateſt how he might be plaineſt.
The firſt and rareſt Flower, as Portal to this Holy Arbor, that preſents it ſelf to thine eye, is, The Sacred Myſtery of the Holy Trinity; indeed a Myſtery viſible onelyonly to the eye of Faith. The unhappy Jews and Turks glance at the ſight of a Deity, but to this day diſcern not Three Perſons in one Godhead. The Gnoſticks and Valentinians have their falſe Multiplying Glaſſes to ſee more Gods then One, but want the Proſpective of Faith to deſcry a Trinity of Perſons in one and the ſame Eternal Eſſence. Such a Deceptio viſus hath ſo falſly preſented the Eunomians with Three Gods or Spirits, not diſtinguiſhed onelyonly, but divided alſo, as that they could never ſee Three Perſons in one onelyonly Godhead. The Apollinarians ſuperacted their ridiculous Faith, and groſly held a Quaternity, not a Trinity of Perſons, was to be Worſhipped. The purblinde Noetians and Hermogenians had ſight enough to acknowledge the naked Name of Three in the Godhead, yet denied the Perſons. The Patripaſsians, that blaſphemouſly held the Father became Fleſh and ſuffered, never ſaw into this Myſtery. The ſacrilegious Arrian Hereticks (who make Iſrael to ſin) grant indeed the Names and Perſons of Three, yet deny the Son and the Holy Ghoſt their Divinity, yea the whole Trinity their Properties. The prophane Trinitarians acknowledge Three Perſons with their Lips, yet deny their Divinity by the Infidelity of their Lives: Thus rendring themſelves guilty of more knowledge then they practice, and conſequently not of fewer ſtripes then are menaced. All theſe are excluded this Arbor, and an entrance open onelyonly for ſuch as by the Heaven-piercing eye of Faith can ſee into the Myſtery of this glorious Truth, and ſtedfaſtly Believe, That there are Three that bear Record in Heaven, the Father, the Son, and the Holy Ghoſt, and theſe Three are One, 1 Joh. 5.7.
The next Flower in order, is the Word of God, Truths Standard, the ſacred Oracles of the Holy Scripture; which while the Prophets, Evangeliſts and Apoſtles penn'd, the Spirit held their hands. If there be any Wretch ſo much an Infidel, under the notion of a Chriſtian, poſſeſſed with the ſpirit of Contradiction to this Baſis of all Truths, I conjure him by the Author of that parallelleſs Work, That he haunt not this Holy Arbor, whileſt I leave this Memento with all ſelfleſs Chriſtians, Thou ſhalt put nothing to the word that I command thee, neither ſhall ye take ought there from, Deut. 4.2.
The next concerns the Law and Goſpel; I dare not diſcouple what God hath joyn'd together. The Law, that Touchſtone of all our works, without which we, had not known ſin, Rom. 3.20. Far be it therefore from all right by aſſed Chriſtians, to rebel in their hearts with the Libertines of any out-Lawed Generation, That the Law is now totally repealed, as if the Law were the tranſgreſſion of the Goſpel: for, though the Law of it ſelf made nothing perfect, Heb. 7.9. yet is the Law in it ſelf a perfect and undefiled Law, converting the ſoul, Pſal. 19.7. whence the Royal Prophet in other places ſets it down as a ſpecial character of a righteous man, That the Law of his God is in his heart, Pſal. 37.31. or that his heart is Gods Law-keeper, Pſal. 40.8. yea, Bleſſed are they ſtiled, who ſincerely walk in the Law of the Lord, Pſal. 119.1. and ver. 165. he proclaims Peace to them that love this Law: you may gueſs then at the cauſe of War. No marvel that notwithſtanding our many Faſtings and Prayers God ſtill threatens us with War, For he that turneth away his ear from hearing the Law, even his prayer ſhall be abomination, Prov. 28.9. And though now the Righteouſneſs of God, which is by Faith, is manifeſted without the Law, Rom. 3.21. yet God forbid that we ſhould thence make void the Law through Faith, whereby we eſtabliſh it, Rom. 3.31. We acknowledge, That by the deeds of the Law no fleſh ſhall be juſtified in the ſight of God, Rom. 3.20. nevertheleſs we muſt acknowledge, That the Law is holy, Rom. 7.12. and ſpiritual, v. 14. And though Chriſt be ineffectual to them who expect Juſtification by the Law, Gal. 5.4. himſelf being the end of the Law; that is, the Accompliſher thereof, for Righteouſneſs to every one that believeth, Rom. 10.4. And though as many as be led by the Spirit, are not under the Law, that is, not under the Bondage or Curſe of the Law, Gal. 5.18. And though now, Faith being come, we are no longer, like untuter'd Learners, under a Schoolmaſter, that is, the Law, Gal. 3.25. All this premiſed, yet know ye not that the Law hath dominion over a man for term of life, Rom. 7.1. Know ye not that Chriſt came— What to do? to deſtroy the Law? no, but to fulfil it, Matth. 5.17. and in the 18 Verſe moſt pathetically aſſeverates us an Aſſurance, That one tittle ſhall in no wiſe paſs from the Law till all be fulfilled: Wherefore let Heaven and Earth know, That it is eaſier for them both to paſs, then one tittle of the Law to fail, Luke 16.17.
With the Law not improperly is joyn'd the Goſpel, that Olive Dove of Mans Salvation; wherein Chriſt proclaims himſelf an Ark for all the Goſpel-Noachims, againſt the Deluge of his Fathers Wrath. The light of this Goſpel ſhines both on the juſt and unjuſt; but the beams thereof have happy influence onelyonly on the Heirs of Grace, melting the hearts of ſuch into Faith and Repentance, whileſt they harden the cley-hearts of carnal Worldlings into ſtupidity and ſearedneſs of Conſcience, whoſe Mindes the god of this World hath blinded, 2 Cor. 4.4. yet the expreſs Command for Diſpenſation thereof, is as Catholick as Chriſt or words could make it; when being Riſen from the Dead, he accoſted his Diſciples, ſaying, Go ye into all the world, and preach the Goſpel to every creature, Mark 16.15. So that if the Goſpel be hid, it is hid to them that are loſt, 2 Cor. 4.3.
In the next place ſtands the Miniſterial Function, the higheſt imployment that ever the Lord of Heaven vouchſafed the Sons of men. If the Miniſters of the Word would ſit down ſatisfied with the Stiles and Titles given them in Scripture, they needed no other Herald to blazon the Nobleneſs of their Calling, nor any Stellicidiaries to invite the Hoſanna's of the People. Are they not called The Salt of the Earth? the Builders of Chriſts Body? Gods Fellow-workmen? Chriſts Embaſſadors? the Stewards of the Houſe? the Fathers of the Church? Fiſhers of men? Miniſters of the Spirit? Builders of the Temple? Shepherds of the Sheep? Planters and Waterers of the Garden? the Lords Harveſt men? his Vine-dreſſers? Watchmen of the City? Trumpeters of the Hoſt? yea Stars of the Firmament, Rev. 1.10. It were worth a National Faſt, that all ſuch as are thus highly dignified, were or might be reſponſibly qualified: Attribute we therefore none of theſe Titles to any ſuch as are unfaithful in their Embaſſie, not to unſavory Salt, not to the Ignorant or Idle, not to the Scandalous nor the Mercenary, not to the Contentious nor the Covetous, not to the Proud nor to the Superſtitious, into whoſe Mindes the ſubtile Sophiſter of all Ages hath ſpecially in this foiſted ſuch ſpecious Qualifications, and ſuch ſelf-deceiving Equivocations to palliate thoſe ſins, as if in order to Life and Doctrine, he would feign perſwade the World, to ſpight the POPE, the CLERGY could not erre.
Next follows the Hearing of the Word; by this cometh Faith, without this poſteth Atheiſm; yet take heed what ye hear, Mark 2.24. yea and how ye hear, Luke 8.18. Away therefore with itching ears, with prejudicate thoughts, with an impreparatory heart, with preſumptuous ſelf-conceits: Away with diſtracted Cogitations, unſanctified Affections, turbulent Paſſions, ſublunar Cares, careleſs and extravagant Attention: Away with carnal Security, with vain Diſſention of Opinions touching the Truths delivered: Away with overchargings of Nature, with drowſie Faculties, with Unbelief, Hardneſs of Heart, Pride and uncharitable Thoughts, ever Remembring that it is (or ſhould be) the Word of God and not of man, 1 Theſſ. 2.13. not a tittle whereof ſhall go unfulfilled, Matth. 5.18. till it become the ſavor of life unto life, or of death unto deeper condemnation, 2 Cor. 2.16. Take heed therefore how ye hear, Luke ibid.
After the Word, in order follows the Sacraments, which though they confer no Grace ex opere operato, yet are effectual Signs and Witneſſes of Gods incomprehenſible Benevolence to man-wards: For of Baptiſm ſaith our Savior, He that believeth and is baptized ſhall be ſaved, Mark 16.16. And of his Supper, he ſaith, This is my Body which is given, Luke 22.19. and broken for you, 1 Cor. 11.24. This is my Blood of the New Teſtament, that is ſhed for many for the remiſsion of ſins, Luke 22.20. Indeed a Sacrament is a Covenant of Gods free Favor to us, confirmed by ſome outward Sign or Seal inſtituted by himſelf. Thus was the Tree of Life a Sacrament to Adam, Gen. 2.9. The Rainbow to Noah, Gen. 9.9, 13. The ſmoaking Furnace to Abraham, Gen. 15.17, 18. The Fleece of Wooll to Gideon, Judg. 6.37. The Dyal to Hezekiah, 2 Kings 20.7, 11. The Sacrifices, Circumciſion, and the Paſchal Lamb, to the Jews; Baptiſm and the Lords Supper to the Faithful under the Goſpel, Mat. 28.19. Luke 22.19.
In the next place ſtands Prayer, the Souls Incenſe, whereby ſhe is wing'd for Heaven. Wonderful are the Works wrought by Prayer, not as a Cauſe, but onelyonly as an Inſtrument ſanctified by God, and effectual to the Righteous, if it be fervent, Jam. 5.16. This Fervency is that Magnetick Vertue in Prayer which attracts Heaven to Earth; but the fervent Prayer of an unrighteous man availeth little, ſave to betray his ſiniſter dexterity in vanifying ſo excellent a Gift, which in ſuch, the Lord knows, too often comes within a breaths bredth of Blaſphemy. But let the Faithful be exceeding cautious whom they cenſure in this caſe, leſt they chance to touch the Apple of Gods eye; and let him that prayeth pray fervently, for Faith is full of vigor, full of life, and God loveth a ſprightly Faith; yea, the Promiſe made to the Prayer of a Righteous man, is not otherwiſe annex'd then on the condition of Fervency: which we may not dream is confin'd to the activity of external geſtures, or volubility of a never-ſtammering tongue, but chiefly conſiſts in the ſincerity of the Supplicant, in the extent of his Faith, and cordiality of his Deſires.
Next follows the Lords Prayer, if we have not forgot that there is ſuch a thing in rerum natura Spiritualium. It's worth a Catechiſm to ask the Worlds Favorites, Which of them, that do ſo highly adore this Prayer, can truly ſay Our Father: Moſt can ſay, but few can pray it: Others diſuſe it under the notion of a ſet Form of Prayer; but ſet Forms of Prayer quatenus ſuch are not prohibited. This is indeed a ſet Form of words for Prayer, but no ſet Prayer, as is generally miſ-thought; for it is a Prayer to none but ſuch as can pray it in Faith. Nor can there properly be ſaid to be any ſuch thing as a ſet Prayer, for (in ſubmiſſion to better judgements) I conceive the motion of the Spirit in Prayer, is that which denominates Prayer to be Prayer; which Spirit is not confineable by this or any ſet Form of words, as may appear, 1 Sam. 1.15. For the motion of the Spirit in one praying the ſame words of another, may be more extenſively Spiritual in that one then in the other; which could not be, if the very words ſet in that Form, Method and Order, could confine the Spirit: And hence it is that all that can ſay the Lords Prayer, cannot pray Our Father; for my voyce may be articulate enough without Faith, but without Faith and the Spirit that articulate ſound cannot properly be called a Prayer, though articulated by the form of words in the Lords Prayer. Thus though many ſay the ſame form of words for Prayer, yet they may not be ſaid to pray the ſame Prayer; yea one and the ſame perſon at ſundry times praying the ſame form of words, may not infallibly be ſaid to pray the ſame Prayer, for it varies according to the meaſure of the Spirit in the perſon praying, which may not be one & the ſame in the ſame perſon at all times, though the form of words be ſtill the ſame: for as there are divers operations of the ſame Spirit in divers perſons, yet not oppoſite each to other; ſo there may be divers motions of the ſame Spirit at divers times in one and the ſame perſon, yet not contrary each to other: for who can ſay he hath the ſame meaſure of the Spirit at all times alike? Now then, if any one can compoſe a ſet Form of the Spirit, which no Creature dare uſurp; or confine the Spirit to a ſet form of words, which Angels want Rhetorick to do, then poſſibly may he make a ſet Form of Prayer. Call it then not a ſet Form of Prayer, but a ſet Form for Prayer. To think the Spirit can be ſtinted by words ſet in this or that Form, is a popular Miſtake, becauſe the Spirit hath an extent beyond both the Reſtraint of the ſtricteſt words, and the ſublimeſt ſignification of any words; and becauſe the Spirit of Faith, which is the Cauſa ſine qua non of Prayer, is not limitable by words; indeed the gift of Elocution, the gift of Utterance, the ſubject-matter to be prayed for, and the like, may be ſtinted by words; but the grace of Faith, the grace of Love, the grace of Zealous Fervency, ſuch ſpecial operations of the Spirit in Prayer cannot be ſtinted by words, nor can ſet words limit them; becauſe when they are wound up to the heighth, they have ſtill an implicite voyce in the heart, beyond whatever can be uttered by the tongue: And this is known in Scripture by the pouring out of the heart before God, 1 Sam. 1.13. Pſal. 62.8. Inſomuch that when a ſoul in Faith prays, as we ſay, ex tempore, even then the words of the tongue, though unlimited, yet comes oft times far ſhort of the language of the heart, which is the Spirits proper Dialect, and which could not be, if words might reſtrain the Spirit. Indeed if the Spirit were onelyonly in the words, or wholly confin'd to the words, then muſt it be ſtinted by the words. Thus a ſet Form for Prayer is a ſtinting of the ſubject-matter to be prayed for, and that by the ſtinting of the words; but is not a ſtinting of the Spirit, which is too Spiritual to be limited by words. If I can pray in the liberty of the Spirit without any words at all, no queſtion but I may pray in the liberty of the Spirit with any words aptly compoſed for Prayer, ſo long as the Spirit is not circumſcriptible by words; for though the words of a Petition confine me to pray, Thy Kingdom come, as the ſubject matter to be prayed for in that Petition, yet my Spirit is left at liberty to pray that Petition in Faith, Zeal and Fervency, proportionable to the meaſure of the Spirit vouchſafed me, and not to the method and the number of the words preſcribed me: For the operation of the Spirit in Prayer, refers to that Love which the Author of the Spirit bears to the party praying, and not to any form of words compoſed for Prayer. Beſides, a Prayer prayed ex tempore, without any premeditated or preceding compoſure of words into a certain Form, is not onelyonly to the joynt-Supplicant Auditors, but alſo to the party himſelf praying viva voce a ſet Form for Prayer: for he cannot pray at all viva voce without a Form ſet, either premeditatively ſet, or ſet ex tempore, the latter whereof is as well a ſet Form in all audible Prayers as the other, and that not onelyonly to the co-Supplicants, but alſo to the party himſelf audibly praying, becauſe words muſt neceſſarily fall within thoſe bounds the Compoſer frames them, and no other; whereby at laſt they become a Form ſet, whether premeditatively framed, or framed ex tempore, and that as well to him that frameth and prayeth them audibly, as to them who joyn therein with him; ſo that if the Spirit be ſtinted by the one, it is ſtinted by the other alſo: and conſequently we could not audibly pray at all without ſtinting the Spirit, were that common Aſſertion true, That the Spirit is ſtinted by a ſet form of words. Indeed if there could be a ſet Form of the Spirit, and conſequently a ſet Prayer indeed, then it might be granted that thus the Spirit might be ſtinted. And thus we grant, That there may be a ſet form of words for Prayer, but no ſuch thing as a ſet Prayer, for that is onelyonly of the Spirits compoſure, which is no way ſubject to words. And ſo this may ſtand for a Concluſion, That no words whatſoever, be they never ſo defectively or comprehenſively compoſed into any Form for Prayer, can be properly ſaid to lay a reſtraint on the Spirit, which with no words or any words hath ſtill its liberty in the fervent Prayer of Faith. Yet to prevent Miſunderſtandings, we may not think but a ſet Form of words for Prayer doth ſtint and limit the Petitions, though not the Spirit wherein and wherewith they are petitioned. Nor is this ſo ſaid in vindication of ſet Forms for Prayer, as to leſſen at all the excellency of Extemporal Prayer, for the Spirit hath its liberty in both. And as I hold ſet Forms of petitions for Prayer may be of moſt excellent uſe to ſuch as have Faith and a meaſure of the Spirit, yet want the gift of Elocution; ſo I likewiſe hold, That they are but of ſubordinate uſe to them whoſe infirmities are helped and ſupplied by the Spirit without them; and that all Prayers whatever ought to carry in them, touching the matter and maner of them, a Reſemblance parallel to that Form for Prayer which Chriſt ſet and taught his Diſciples, and in them us. From which therefore let no man for faſhions ſake think himſelf exempted, becauſe it is a ſet Form; for is not the extemporal Prayer of another man in my audience a ſet Form to me, yea and to himſelf alſo, being extemporally, though not premeditately ſet? Or are we exempted from it becauſe ſome Idolize it? Is the ſin of Commiſſion in one, a warrant for the ſin of Omiſſion in another? Or are we indeed exempted from it under a pretence of the Spirits being ſtinted by it? Is not all that is ſupplicable or can be prayed for, therein comprehended, if the Rejecters thereof underſtood it? Or doth the excellency of that Prayer too much eclipſe the luſtre of our own, both being prayed in Faith? Are we ſo Prayerproud? Doth it not rather ſupply the defects of our own? Or is the bare verbalizing of that Prayer in the faithleſs and ignorant, a ground ſufficient for the godly to deny it their Zeal, their Faith, their Hearts? Are we exempted from it under a ſuppoſition that it is too Good for ſinners? Is not this rather an Idolizing of the words? Have we no relation to it, becauſe Chriſt taught it onelyonly to his Diſciples? Abſiſt. Muſt not the Faithful pray it, becauſe the Wicked babble it? Shall I reject Scripture becauſe the Devil hath uſed it? Muſt we never pray it, becauſe it may not always be abſolutely neceſſary? may it therefore be never expedient? Hence then never let any ſober Chriſtian more undervalue this Form for Prayer, for the reaſon onelyonly of others thinking too highly of it; nor admire it for the reaſon of others vain undervaluing it; but pray it in Knowledge, Faith and Fervency, without which the words are as a dead letter. This Form is compleatly Comprehenſive of all things petitionable, whether Spiritual, Temporal or Eternal; an exact Epitomy of what God hath promiſed to give, or man hath leave to ask. It is that Form of words for Prayer which our Savior taught his Diſciples, commanding them, when they pray, to ſay, Our Father which &c.
Next follows that Creed, which vulgarly is ſtiled Apoſtolical, whereby we make Confeſſion of that Faith which believes in one God, even the true God, one in Eſſence, Deut. 6.4. Three in Perſons, 1 Joh. 5.7. The Father the Creator, Pſal. 134.3. the Son the Redeemer, Rom. 5.18. the Holy Ghoſt the Sanctifier, 1 Pet. 1.2. which Believes that the Holy, Eph. 1.3, 4. and Catholick Church, Iſa. 54.2. conſiſts of the Faithful people of God; which Believes that there is a Communion of Saints, Eph. 4.15, 16. Pardoned of all ſins, Iſa. 44.22. Appointed to Riſe from Death, and to enjoy Eternal Life both in Body and Soul, Joh. 6.39, 40.
In the next, a word of the Decalogue in general; How in the Table of mans Heart it ſtood engraven before it was repeated in ſtone; Alſo how and in what maner the Law was given; How many ways the Decalogue's divided; with Rules concerning the ſubſtance and meaning thereof in general. Various and voluminous are the Expoſitions on the Commandments; but here as in a Map, quaſi uno intuita, thou mayeſt deſcry the whole Region of the Law of God: The ſame may be ſaid of the whole Work, as it ſtands in relation to the ſubject it treats of. Now becauſe we are not under the Law but under Grace, ſome have dream'd, That the Enacting of the Goſpel hath Repealed the Statutes made when Moſes was Speaker; the Lord awaken them. Do we now make void the Law through Faith? God forbid; yea, we eſtabliſh the Law, Rom. 3.31. David, a man in requeſt with God, a man after his own heart, took the Teſtimonies of God for his Heritage for ever, made them the joy of his heart, and reſolved to keep the Commandments of his God, Pſal. 119.112, 115. and in ver. 126. he ſaith, It is time for thee, O Lord, to work, for they have made void thy Law; and in the next Verſe moſt paſſionately declares his affection, ſaying, I love thy Commandments above gold, yea above fine gold. A plain Diſcovery why others reject them. But, if thou wilt live, keep the Commandments, Prov. 7.2. keep them exactly, univerſally, conſtantly, chearfully and ſincerely. Have no Gods but One, and that the onelyonly true God. Worſhip no Created thing. In vain do not take Gods Name in thy thoughts, actions or otherwiſe. Conſecrate the Seventh day. Reverence thy Superiors, but not with Religious Worſhip. Commit no Adultery by the eye or otherwiſe. Do not play the Thief in thy Calling or otherwiſe. Give no falſe Teſtimony; and endeavor after that excellent gift of Contentation. Thus, with holy David, have thou reſpect to all the Lords Commandments, and that continually, Pſal. 119.117. for, the Lord ſheweth Mercy unto Thouſands of them that love him, and keep his Commandments, Exod. 20.6.
The next is touching the Infinite Love of God to Man, The Decree of Election, according to the good will and pleaſure of God from all Eternity; The Creation of all things out of nothing, without any Inſtruments, Means, Aſſiſtance or Motion, onelyonly by the Word of God alone; The Redemption of Man by the Imputation of the ſufferings of the puniſhment due for ſin in the perſon of our Mediator; Vocation, whereby we are called from Darkneſs to Light, from a ſtate of Nature to a ſtate of Grace, from out of the World to the Kingdom of Heaven, from being Limbs of Satan to be Members of Chriſt, from Children of Wrath to become the Heirs of Heaven; Juſtification, whereby God abſolveth true Believers from the guilt of ſin, by the Imputation of the Righteouſneſs of Chriſt; Sanctiſication, or the inward changing of a juſtified man, purged from all the corruption of Nature, and endued with inward Righteouſneſs, whereby the Image of God is reſtored in him; Adoption, whereby the juſtified, through the Union they have with Chriſt, are accounted of God as his own Children; Regeneration, or the repairing of the decayed eſtates of our ſouls, the Holy Ghoſt actuating the hearts of Gods Elect to a free, conſtant and faithful exerciſe of a holy life; Converſion, or mutation of a corrupt Minde, Life and Will, into a good, ſtirred up in the Choſen by the Holy Ghoſt, through the Preaching of the Goſpel; Repentance, that inward and continual ſorrowing and mourning for the Commiſſion of ſin, joyned with Faith, Humiliation, and a conſtant turning from all ſin unto God, with a hatred and loathing thereof, thus accompanied with both inward and outward amendment; and New Obedience, whereby a man is renewed unto that whereunto he was enabled by Creation; whereby being endued with Faith and Repentance, he doth, according to the meaſure of Grace received, endeavor to yield Obedience to all Gods Commandments with the whole man: for which end even the Revelation of the Myſtery which was kept ſecret ſince the World began, was made known to all Nations, Rom. 16.26.
The next ſpeaks of Faſting, that holy and extraordinary Abſtinence from the commodities of this life, for our better humiliation and preparation to Prayer, when any Judgement on our ſelves or Brethren is either threatned, feared, begun or executed. How this part of Divine Worſhip hath been of late years prophaned in this Land, may to this day be read in the Euroclydons of Gods fearful Judgements; Inſomuch as its now neceſſary that we Faſt for our Faſts: For did we not Faſt to Wrath, to Revenge, to Strife, to Envy, to Debate? Did we not Feaſt our Luſts, when nought but the poſture of a Bulruſh could denote our Faſting? Did we not Faſt at Noon to ſurfet at Night? Did we not even then afflict our Brethren in ſtead of our Souls? Did we not finde pleaſure in the day of our Faſts, and exact all our Labors? Did we not draw Iniquity with cords of Vanity, even then when we ſhould have looſed the Bands of Wickedneſs? Did we not even then load on weights grievous to be born, in ſtead of undoing the heavy Burthens? Did we not even then alſo receive the gain of Oppreſſion, in ſtead of letting the oppreſſed go free? Did we not then likewiſe take the ſtaff of Life from ſuch as were half famiſhed before, in ſtead of dealing our bread to the hungry? Did we not then alſo caſt the poor out of their own Dwellings, in ſtead of bringing them that were caſt out into our own? Did we not even ſtrip the very dead of their ſhrowds, in ſtead of covering the naked? In a word, Did we not at our Faſts invite the Devil to a Feaſt? Is it ſuch a Faſt that I have choſen? ſaith the Lord, Iſa. 58.5. Did ye at all Faſt unto me, even to me? Zech. 7.5. This is a lamentation, and muſt be for a lamentation. Wherefore Faſt of thy Faſts, O Nation, Repent of thy Repentance, leſt the Lord forbid his Prophets to pray for thee, Reject thy Cry when thou Faſt, and conſume thee by the Sword, the Famine, and the Peſtilence, Jer. 14.11, 12.
Next follows a word of Holy Feaſting, ſeaſonable onelyonly at the receiving of Benefits or removal of Evils; wherein we are to have a ſpecial eye and regard to thoſe Four Graces; viz. Thankſgiving, Fear, Temperance and Charity, without which it may be feared leſt the Lord deal with us as he threatned Iſrael, and turn our Feaſts into mourning, Amos 8.10. yea, ſpread the dung, even the dung of our Feaſts, on our Faces, Mal. 2.3. For when we Feaſt, do we not eat to our ſelves, and drink to our ſelves? Are there not ſpots in our Love-Feaſts? Do we not Feaſt with the Leaven of Malice and Wickedneſs? Is it with the unleavened Bread of Sincerity and Truth? Wherefore, though at ſuch times a more free and liberal uſe of the Creature is not unſeaſonable, yet ever remember, that it is better to go to the houſe of Mourning, then to the houſe of Feaſting: But if thou wilt make a Feaſt, obey our Saviors command, and call the poor, the lame, the maimed, and the blinde, Luk. 14.13.
Laſtly, Eccleſiaſtical Diſcipline, that keeps the Key of Life and Doctrine, offers it ſelf to our conſideration: Without which every man is at liberty to write, act and ſpeak according to the pleaſure of his prophane and blaſphemous Heart; without which we may expect the fall of the Walls of the holy Vineyard, and a breach open for the Wilde Bore of the Eaſt, and the little Foxes of the Weſt to devour the Grapes; without which the Magiſtrate wears a Sword without point or edge; without which Vice lords it, and Vertue's enſlaved; without which the Children ſtarve, whileſt holy things are given to Dogs; without which the deſperate Wills of prophaneſt men eſtabliſh Iniquity as a Law to be obeyed on pain of Martyrdom. Submit thy ſelf therefore to this and every Ordinance of God, who hath ſealed a Commiſſion to his Church with an Amen to it, That whatſoever they ſhall binde on Earth ſhall be bound in Heaven, and whatſoever they ſhall looſe on Earth ſhall be looſed in Heaven, Matth. 18.18.
Thus (Reader) having ſhewed thee the way to this Holy Arbor, the Door is open; onelyonly let me whiſper this word in thy Heart at parting, That thou take heed how thou Readeſt, not knowing but the Trump may Sound ere thou arrive at the other end of this Arbor. The Lord grant This may not then Riſe in Judgement againſt either of our Errata's.
J. G.