Divine Beames of glorious Light, shining from the sacred Scriptures, which expel the fogs of error that ingender darknes in doubting soules, by mistaken thoughts touching the Diety, Faith, and Christian Ordinances, with a Cordial to heale the Corasive which the ill potion prepared by Mr. John Fry, a late Member of Parliament hath ingendred.
THe Philosophers, though generally they conformed their judgements to Reason, yet the most sollid of them acknowledged there was a God (though not to be attained unto by that study) which they called the unknown God, Act. 17.23.
Divine love in regeneration teacheth us that there is a God, whom though now with corrupted dark reason we cannot see, yet by faith we can beleeve, by the rules of Scripture serve, and through hope waite for, calling upon his name.
But som (who have professed Religion) presume to be above Ordinances, whilst the Atheists doe deride and scorne them, both which contract an equall share in guilt, as fighters against the Government of Jesus Christ in his Church here on earth.
And in this Satanicall designe against the Lord Jesus, some are great strivers to defame those that dispence the word and Sacraments, that so Religion may the more easily be overturned, and every man do any wickednesse that seems good in his own eyes which ought not so to be, Deut. 12.8.
I desire all solid Christians to search their own hearts, and there deale plainly with their own consciences, whether there be not usually a nearer communion with God in the Ordinances then in any other dispensation.
Whosoever thou art, that hast ever tasted of the sweetnesse of [Page 2]God and his love, tell me when waft thou so much filled with comfort from Gods presence, as at such a time, when thou hast heard such or such an heart breaking Sermon; or in prayer with such or such holy people, or in thy closet, or at some publique or private devotion.
Nay more, who is there that hath sweet communion with God, that sometimes after a dull and dead affection heavenward, having prayed, and implored the Throne of grace, before they have done wrastling with God, as Jacob did with the Angel, have not many a time at last found so great a blessing, that their hearts have been even swallowed up with divine ravishments of God.
I have been much troubled to see what hath been published by some, pretenders to promote Religion, and yet levelled to overthrow the doctrine of the diety, the preaching of the gospell, and the administration of the Ordinances.
Amongst the rest, there are some things that have been declared by Mr. John Fry, (a late Member of, but) Voted against by the Parliament, concerning which, I shall briefly give you my thoughts.
Hee himselfe saith, hee desires to stand and fall according to judgement and reason: He hath asserted, and here I shall assert too, and then let Scripture judge; and I assure you I look not on his person in my exceptions; The interest I aime at herein is onely to advance Christ, and his truth against gain-sayers.
Neither doe I make any apology for the factious Presbyterians, or Prelates, nor any others of the troublers of Israel, who disquiet the comforts of those poor souls who through experience (without litterall learning) have sweet out-flowings in society with each other, through the internall power of the divine workings.
And in this let reason judge, (whether he appeales himselfe) If studies, with serious considerations; taking the assistance of the learned works of predecessors, (as hand-maides to the meditations of preachers of the Gospell) will not adde to, and illustrate their abilities to preach to others; And whether premeditated Sermons be not most beneficiall to the auditors. If not to helpe their own judgements, yet their expressions.
[Page 3] My thoughts are, to have an high esteeme of all such as are precious in Gods account, who is good to the Saints under variety of dispensations, yet even Saints experiences though good to themselves, may (when mis-spoken) through mistakes, prove of evil effect to others, who take them upon other grounds then the Saints apprehended them. And whose judgement is so infallible, that they may not possibly in some things take opinion for truth, when they speak their own imaginations, and thinke it to be a truth setled on their hearts by God; Master Fry confesseth he cannot meet with any that goes with him in his way, and you know there is a woe denounced against him that is alone.
And for the Assembly of Divines (those that now sit; For the disserters, I have nothing to plead for them) I could Catalogue them one by one, and tell you where, and how often they preach every weeke in their respective places, even as the Oracles of God, and to the great comfort of their Auditors, amongst whom are many precious soules. In that he pretends to take example by the noble Bereans to search the Scriptures, he doth well if he doth so, but I would desire him to reflect upon his owne actions, and see wherein he hath not followed them, and let him tell me, if ever he found them or any other holy people to publish what they concurred not with, as Crimes against the devout Clergy that taught them, but rather put up hearty prayers to God in Christ, to make them able Ministers of the Gospel, 2 Cor. 1.11. Phil. 1.4.10. Rom. 15.30. Phil. 4.22.
And though he hath followed Hagar with Ishmael to the Well, then so neare her to preserve them, when they were ready to faint for want of water, yet if with Iobs Wife in his mistakes, he traduce men to blaspheame God, I hope I may tell him as Job told his Wife, that he speaketh as one of the foolish women, Job 2.9, 10. and so give a check to his error, and present a Cordiall to the people, to heale the Corasive his ill prepared potion hath ingendred:
As for the verball errours and contradictions by some delivered in Pulpits, it is no wonder, Humanum est errare, in many things we offend all; yea those great Ministers sent out by [Page 4]such a glorious visible Call, in some externall things differed, and had great disputes, Gal. 2.11. And it cannot be expected that we can attaine to perfection here on earth, whilst we remaine in this corruptible naturall body, where at the best whilst we are in the flesh, we know in part, and we prophesie in part, 1 Cor. 13.9, 10, 11.
Therefore the Lord hath so glorously provided a Discipline for the Church, by which it is to be built up according to the rule of the Scriptures, which we are to search and follow all our dayes.
And whatever Papists say, it is not with us as with them, for they beleeve the Scripture no otherwise then as the Church beleeves; but we preach that the Church is to be beleeved in what it concurres with the Word, and as Paul saith, so ought every Minister of the Gospel to teach, saying, So follow me, even as I follow Christ, which is the rule of Gods Word, 2 Thess. 3.7, 8, 9. Heb. 13.7. 1 Pet. 2.21. And we have great cause to blesse God for the flourishing of the Gospel, and liberty which he hath given the Saints, to serve him in so much peace as is at this day in this Nation.
Indeed for one of Mr. Fryes assertions, I doe not see but we may very well close with it, I doe not know any Orthodox Minister in England that will deny it, (viz.)
That men cannot justly be taxed with immodesty, or turbulency of spirit, for not closing with all their Teachers would obtrude upon them, if after a carefull and conscionable search, they finde no footing for such things in the Scriptures.
But yet Christians must take heed they doe not under that pretence like Alexander the Copper-smith, designe great evils against the sincere Preachers of the Gospel, for the Lord will reward such according to their workes; and of such the Apostle bids the Saints beware, as with-standers of the Gospel of salvation preached to the people, 2 Tim. 4.14, 15.
As for that great Controversie he makes about Free-will, wherein he saith, there is a great contradiction in what is taught; I cannot insist upon every thing what every man saith, yet because those seeming contradictions that he alledgeth may become a stumbling block to simple people, if not [Page 5]cleared, give me leave meekly to vindicate those Scriptures, and cleare the truths.
First, he alledgeth, 1 Cor. 3.5. Phil. 2.13. Ephes. 3.8. James 1.17. as crossing, Isa. 1.16. Isa. 5.4. Phil. 2.12. but if you mark the scope of 2 Cor. 3.5, 2 Cor. 9.8. you wil finde these places of Scripture wil be easily reconciled; our sufficiency is of God, but it is ours when God hath given it us, when God inables us we can wash and be cleane; when he gives us power we can put away the evil we before acted: As a sick man whom God gives an appetite to, can then eate.
Consider but this, That the same God saith, that in him we live and move, and have our being, Acts 17.28 yet we know that God gives us meanes to live, and that is by food; Is it not in mans will to eate and live (for a time in this life) or fast, and dye; I doe not say man hath this power at all times when he will; there is a time, at which and at no time else, it may be said, Now is the appointed time, Jer. 8.7. Dan. 11.35.
There is a glorious harmony in the Scriptures, if they be not mis-understood, as those who are led by carnall reason cannot but doe, but the right knowledge of the Word is Spirituall, by beleeving, Rom. 8. John 1. &c.
Another parcell of Scriptures he hath gathered, and saith, that if we tye our selves to the bare letter, we shal finde but little harmony between them (viz.) Isa. 1.16, 17. Phil. 2.12. Mat. 11.28. with Joh. 6.4. and 2 Cor. 3.5. with Jam. 1.17. The former rule wil help us to reconcile these places of Scripture also. It is true, no man can come unto Christ except the Father draw him; but when God by his Spirit hath broken their hearts, and made them weary with the load of their sins, and drives them to thoughts of a necessity of seeking Christ, and to behold mercy tendred by Christ, then they are by his Spirit enabled if they wil to goe to Christ, even when he by his Spirit knocks at the doores of their hearts; without Christ we can doe nothing, Iohn 15.5. but in Christ we can doe all things through him that strengthens us, Phil. 4.13. And so againe it is true, we cannot of our selves thinke a good thought, but when God gives us a sufficient measure of grace, we can then through Christ work out our salvation with fear and [Page 6]trembling, Phil. 2.12. and by faith, in the power of Christ, lay hold on eternal life, 1 Tim 6.12. not in our own strength, but in that sufficiency which we have from God, 2 Cor. 3.5. And againe, every good and perfect guift is from God, but when God tenders the meanes of grace, we may wash and be cleane, though not of our selves, yet in his strength, his grace is sufficient for us, 2 Cor. 12 9. There is a time wherein if we seek God he will be found, which if let slip, perhaps we shal never injoy such an opportunity again, Mat. 23.37.
Now I pray you tell me (whosoever will seriously lay it to heart) whether this method hath not more of Gospell truth in it, and gives not more satisfaction and comfort to a dejected soul then M. Fryes decisions, and those needlesse discords which he raiseth to disturbe the harmony of the sacred Scriptures, and obstruct the way of pressing the people to an hearty seeking God in his Ordinances, which he seems to discourage; Though afterwards he would seem to minse it.
But to passe by these, and some other particulars that I might insist upon; I shall cheifly fasten on the most materiall exceptions in both his bookes, declared against by the Parliament, viz.
1. Exception, Mr. Fry saith in his booke entituled, The Accuser shamed, &c, Thus, viz. That chaffy and absurd opinion of three persons or subsistences in the Godhead; That grosse and carnal opinion of three distinct persons or subsistences in the Godhead: persons and subsistences, are substances or accidents. As for the word person, I do not understand that it can be properly attributed but to man. It is out of doubt with me, that if you ask the most part of men what they mean by a person, they wil either tel you 'tis a man, or else they are not able to give you any answer at all. And for the word accident, I suppose none wil attribute that to God; For according to my poor skil, that word imports no more but the sigure or colour &c. of a thing; and certainly no man ever saw the likenesse of God, as the Scriptures abundantly testifie. And therefore neither of the words, persons or subsistences, [Page 7]can hold forth such a meaning as Accidents in God. Athanasius in his Creed saith, There is one person of the Father, another of the Son, and another of the Holy Ghost; others say, That there is three distinct subsistences in God Wel, these three persons or subsistences cannot be accidents neither do I think it is the meaning of any. Then certainly they must bee substances: if so, then they must be created or uncreated, limited or unlimited: if created and limited, then the person of the Father is a creature, the person of the Son a creature, and the person of the Holy Ghost a creature, which I think none will affirm: If they are not created or limited, then they must be uncreated or unlimited, for I know no medium between created and uncreated, limited and unlimited: If they are uncreated and unlimited, then there are three uncreated and unlimitea Substances, and so consequently three Gods. For my part I find no footing for such expressions in Scripture, and I think them fit only to keep ignoraut people in carnal and gross thoughts of God, and therefore I do explode them out of my Creed.
The cheife of Mr. Fryes discourse here, is against the words Subsistance, Trinity, Person, and Ʋnity ascribed to the diety, concerning which, any Christian who beleeves the Scriptures may receive full and ample satisfaction from them, I will insist on each particular. viz.
1 Touching the word Subsistance, The word of the Lord saith, God hath strength and wisdome, Job 12.16. And he is the fountaine of essence by which all things subsist and have their being, Act. 17.28. And he is therefore called in the Hebrew, [...] Jehovah, Jah, Ebie, all derivitives of the Radix [...] to be, or have subsistance; and so acknowledged by the Apostle, Rev. 1.4, 8. Rev. 11.17. Rev. 16.5. He that is, was, and is to come.
2 Touching the word Trinity, this Record is not onely in [Page 2]earth, but hath been and shall be in heaven from eternity to eternity, for ever and ever, 1 Iohn 5.7. there are many places of Scripture to prove it, Matth. 18.19. 2 Corin. 13.14. Matth. 3.16, 17. Hag. 2 5. Psa. 33.6. Rev: 1.4, 5. 1 Cor: 12.4, 5, 6. Eph: 2.18. Eph: 2.22 Esa: 63.9, 10. Iob 14.16. Iohn 15.26, Gal: 4.6. 1 Thes: 3.11, 12. 2 Thes: 3.5. and many more Texts of the Word of the Lord.
3 Touching the word Person, It is a Scripture phrase used to the diety, Heb. 1.2, 3. And this is more particularly laid down touching the pesons in the Trinity, viz. the Father, Mat. 18.10. the Son, 2 Cor. 2.10. 2. Cor: 4.6. and the holy Ghost, Psal. 95 6. compared with Heb. 3.7. which is according to the personall actings ascribed to the Trinity, Psal: 2.7, 8. Psal: 110.4. Cant: 2.1. Mal: 3.1. Cant: 4. ult. Acts. 1.16. Acts 4.24. Acts 10.1. Acts 13.2, 35. Iohn 11.42. Heb: 1:5: Rev: 2.2. 1 Cor: 12.4, 5, 6. 2 Cor: 13.14: 2 Thess: 2.16. Gal: 1.1. Ephes: 5.5. Rev: 1.4.5.
Damascen doth thus in his judgement prove the Trinity by this demonstration, Ʋnus deus, non sine verbo est, God being but one, is never without the Word: But this word he hath in himselfe, begotten of his owne substance, not like unto our word, which hath no substance, but vanishes in the aire, because the condition of our nature is temporall, but like as our word proceedeth from the mind neque per totum menti idem est &c. is neither the same with the mind, nor yet altogether diverse from it, so is the Son unto the Father, which is the word, the same in substance, but divers in subsistance, oportet autem & verbum spiritum habere, nam & verbum nostrum nequaquam spiritus est expers: But the word also must have a spirit, for neither is our word without a spirit: But here is a difference, our spirit is not of the same substance with us, but the drawing in of the aire, for we are of a compound nature, but the spirit of the word, is of the same substance with the word, Damascen, lib. 1. de fide orthodox. ca. 6, 7.
And to amplifie it yet further, he saith in the same place; Impossibile est Deum destitutum esse native faecunditatis, &c. It is impossible that God should be destitute of naturall fecundity; The Lord there fore must needs beget, sed expropria substantia generat, but he begetteth out of his owne substance, and that [Page 9]from all eternity; for if the Son had not been from the beginning co-existent with him of whom he was begotten, we shall bring in a change of his substance; nam cum non esset pater, postea factum est pater, for so when he was yet no Father, he afterwards should become a Father, Damas. idem.
And Bernerd saith, ubi numerus, &c. where is the number? But here I have what I may number, and what I may not number, there is one substance, and three persons, &c. Bernerd lib. de considerat.
4. Touching the Ʋnity of the Diety, the Scriptures plainly declare that God is one, Deutre [...]n: 6.4. Jsay 44.6. Iohn 17.3. yea; And in the decalogue the very first command is, Thou shalt have none other Gods but mee, neither of which Mr. Fry can deny, exeept he will explode them also out of his Creed, which if any will not submit to, let them here consider reason from Damascen.
1. Deus perfectus est, &c. God is perfect, Si multo afferimus Deos, in multis differentiam contemplari oportet; if we affirm many gods, in many wee must needs find a difference: Si autem differentia in eis, ubi perfectio; But if there be a difference among them, where is their perfection? For if there be difference in respect of wisdome, goodnesse, vertue, à perfecto deficit, there is a failing in perfection, if there be no difference but an identity, there must also needs be an unity in the God head.
2 Deus incircumscriptum est, God is uncircumscrible, he cannot be circumscribed, defined, or limited to a place, Quomodo si multis diversi (que) sum, incircumscripti erunt, &c. but they be many and divers, how can they be incircumscrible? for wheresoever is one, there cannot be another.
3 Differentia contrarietatem inducit, &c. difference bringeth contrariety and repugnance: if then the world be governed by many, how can it be but it should be corrupted and dissolved? Attenta in his ipsis gubernantibus pugna; Considering the strife betweene these Governours, Damascen lib: 1: desid: orthodox cap: 5, 6, 7.
Bernard sets forth the unity of the God-head thus; God is one, but not as the Sunne or Moone is one, because there is not another; but he is Ʋnus sibi, idem est semper & uno modo. He [Page 10]is one to himselfe, the same alwayes, and after the same manner, so is not the Sunne and Moon. Clamat uter (que) se non esse unum sibi, ille motibus, ista defectibus suis: Both of them proclaime, that they are not one and the same with themselves, the one by his motions, the other by the waine and changes, Bernard, Lib. 5. de considerat.
II. Exception, Is to a Clause in Mr. Fryes booke, entituled, The Clergy in their Colours, (viz.) I cannot let passe one observation, and that is, the strange posture these men put themselves into, when they begin their prayers before their Sermons; whether the fools and knaves in stage plays took their pattern from these men, or these from them, I cannot determine &c. what wry mouthes, squint eyes, screw'd faces doe they make, &c.
This savours of much lightnesse in Mr. Fry, like the carriage of the Scribes and Pharisees to Christ and his Apostles, deriding and scorning them for their devotion; and as the poor Publican was disdained by the boasting Pharisee, who smote upon his breast and prayed, saying, God be mercifull to me a sinner.
But Christs Apostles were of another minde, they rejoyced to heare of devout praying, yea the holy and blessed Spirit of God is promised to help the infirmities of those whose desires are so full that they cannot expresse themselves, Rom. 8.
Yea and Jesus Christ himselfe wept, and groaned when he prayed at the raising of Lazarus, and fell down on the ground when he prayed in his Agony in the Garden; devotion (when it is most sound and heavenly in the heart) will teach the mouth, Prov. 16.23. and stirre up the body to a zeale heavenward, as of sincerity, as in the sight of God, speaking in Christ, 2 Cor. 2.17.
III. Exception, Master Fry saith againe in the same book in derision of this devotion; How like a company of Conjurers doe they mumble out the beginnings of their prayers, that the people may not hear them? and when artificially they have raised their voyces, what a puling do they make?
[Page 11] But this is very much for the advantage of the people, for when Ministers begin with a loud voyce, their spirits are usually so spent, that before they have halfe done their Sermons, few can heare them in a large Congregation, and the voyce is much the clearer and plainer, the whole time of Prayer and Sermon by beginning low, and increasing the elevation of their voyce.
IV. Exception, out of the said booke is this (viz.) Mr. Fry saith; I must confess I have heard much of beleeving things above Reason, and the time was when I swallowed that pill; but I may say as St. Paul, &c. When I was a childe, &c. Every man that knoweth any thing, knoweth this, that it is Reason that distinguisheth a man from a beast. If you take away his Reason, you deny his very Essence and therefore if any man wil consent to give up his Reason, I would as soon converse with a beast as with that man: and whatsoever pretence some may make of Religion in this particuler, certainly there is nothing else in it but ignorance and policy.
Hereby is Heathenisme much exalted by Mr. Fry, and the excellency of faith defaced, as doth very clearly appeare by the Gospel.
Will you know what faith is? The Holy Ghost tels us in the Scriptures, That it is the substance of things hoped for, the evidence of things not seen, Heb. 11.1. Faith teacheth us that all things were made by God of nothing, vers. 3. Reason cannot reach this; and in that Chapter we have many examples above reason, which our faith is engaged to beleeve. As Abels speaking being dead, Enochs translation, Noahs Arke, Sarahs Childe by Abraham in their old age, Isaacks deliverance by the Ram, Moses preservation in the Flagges, &c.
Augustine saith, that the Saints know God, not by the outward sences, but in divine ravishings. And so Paul told the Ephesians, that it was not from darke naturall Philosophy, and carnall reason, but Gods opening of Beleevers eyes by Divine inlightnings, that they come by faith to know what is the hope of their calling, and the riches of the glory of Christs Inheritance [Page 12]in them, Ephes. 1.17. For we are saved by grace through faith, which is not to be attained unto by reason of our selves; it must be beleeved above reason, because even faith it selfe is the gift of God also, Ephes. 2.8.
Peter Martyr tels us, that Faith abundantly gathereth out of the holy Scriptures the knowledge of God, as much as sufficeth to Salvation, or as much as this our life is able to receive; yet Paul testifieth this knowledg to be unperfect; For now we know him by a Glasse in a shadow, and but partly; Who knew that his reason could not apprehend what his faith could reach, but by beleeving pressed forwards towards the price of the high Calling of God in Christ Jesus, Phil. 3.12, 13, 14.
In a word, the eye hath not seen, nor eare heard, neither hath it entred into the heart of man, by reason, to know the things which by faith we are to beleeve God hath prepared for them that love him, 1 Cor. 2.9, 10, 11, 12.