Selected quad for the lemma: grace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	according_a	call_v	jesus_n	2,424	5	6.0252	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27589	Christianity, the great mystery in answer to a late treatise, Christianity not mysterious, that is, not above, not contrary to reason : in opposition to which is asserted Christianity is above created reason in its pure estate and contrary to humane reason as fallen and corrupted, and therefore, in proper sense mystery : together with a post[s]cript letter to the author on his second edition enlarg'd / by T.B.	Beverley, Thomas.; Toland, John, 1670-1722. Christianity not mysterious.	1696 (1696)	Wing B2131; ESTC R12817	48,779	66

Languages the word mystery Importing in universal use a Knowledg in any thing peculiar to some and not to others and so this use of it by our Lord gives a principal Reason why Scripture chooses this word viz. to Magnify this very Grace For if these Truths were in our Power under our Command or under our Reason what necessity were there of giving to know and how to some and not to others Who have yet the same things laid before 'em but in seeing see not even as the Parable of the Sower which our Lord makes a Figure and Type of this distinguishing Grace It was equally Offered but Expounded Apart to the Disciples To those to whom It was not Expounded it was mystery because they had the outside but seeing and hearing saw not heard not to them It was not given To the Disciples to whom it was Expounded it was still mysterious in one great sense because they held it by the Tenure of Grace they did not attain by their Reason but to them it was given The Ideas were kept for them in the word of the Kingdom and from thence still given them afresh to him that hath shall be given and he shall have more abundance The Spirit of God as a higher mind as that Spirit of wisdom and Revelation upholds the Spirit of the Mind Sanctifyed and Renewed in the Understanding Ballancing Applying Arguing Inferring and Producing into holy Action declaring within themselves and to others in words and giving them an Vtterance 1 Cor. 1.1 an Elocution proper to those Spiritual things those Truths as he is called the Spirit giving utterance Acts 2.3 And thus in highest Sense those Truths are mysterious even according to the Sense of the Treatise as being above Reason For all those that attempt this Circuit by their own Reason and Judg and Condemn by it and will have the whole within the Cognisance of their Reason are so Dazled and amaz'd that even the Advantages of the Reason reserved by general Grace are taken from them and they become despisers deniers professed Enemies to those Truths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of of Soul Reason that is not having the Spirit and so according to that severe Doom That is Taken from them even which they had and what was above their Reason thus becomes contrary to their Reason And this is the conclusive Reason why the Understanding humble Christian can never part with mystery Gospel-mystery what is held in mystery is held by Grace and not by Reason and Grace is their Title how then should they part with mystery CHAP. VI. Of Reason and Mystery united in their highest Elevation in the Eternal Son of the Father The Reason The Mystery I Have intimated before The Introduction into this chapter I should have abandon'd in Sacred Discourses the so much abused word Reason were it not not for one transcendent Scripture in which I am sully perswaded the Divine Spirit hath on purpose singled out that word the Philosophers Joh. 1.1 c. the Reputed Princes of the wisdom of the world among the Greeks whom the Apostle Remarks for seeking after wisdom have unversally Expressed it by that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now of this the Evangelist John in Spirit makes choice to Express the only begotten Son of God by and I shall endeavour to make plain by this word he intends Eternal Wisdom or Reason in the first place and because this Sonship of the Eternal Wisdom or Reason is highest mystery the same Apostle Rev. 19.12 13. is Inspir'd to joyn the Name he hath written which no man knoweth but He himself with the Name whereby He is called The Reason of God So uniting Reason and Mystery in him as Solomon says what is the Name of God and what is his Sons Name if thou canst tell the Father and the Son dwell alike in the Light to which none can Approach To shew therefore how in the highest Reason the highest mystery concenters shall be the undertaking of this chapter that I may bring Reason and Mystery to the happiest Conspiration and no more dispute between them I know the undertaking is high and difficult but by the Assistance of The Wisdom The Reason of whom I am to speak I will proceed § 1. The Wise of the Pagan Nations had not two greater Notions or words than Reason and Mystery the one expressing Natural Wisdom or Religion and the other as Communicated to their peculiar Followers or Disciples and wrapp'd up in secret Figures or Cabalas Supernatural Wisdom and manifestation from their Gods In both they were extreamly Foolish and Deceiv'd as also dreadfully Corrupted and Defiled These two yet the wisdom of God and his Grace in Jesus Christ hath laid hold upon in the Gospel according to some former delineations in the Old Testament yet taking in those Gentile Notions and words also as suited to them when Grace broke out upon them in their Calling as hath been already shown in mystery and now shall be in Reason and then both Applyed to our Lord and Saviour Jesus Christ § 2. That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in our Translation given and Received and by long use settled The word is so known it may seem a Boldness to offer at such a change as to Interpret it The Reason but besides that Grave and Learned Interpreters have not differ'd much as shall be after shewn and that there shall also be due Reverence in the Progress given to that Translation The Word I do with greater Authority so Expound sustain'd therein by a paralel of the Beloved Disciple with Solomon the Jedidiah Prov. 8.22 c. or Beloved of God the Expressions are Uniform as from the same Spirit intending the same Truth yet making more Full and plain by the Latter what was not so fully made known by the Former as the New Testament in its Parrhesia Plainness or openness of Speech as in clearness of Light excells The Old Testament § 3. That Wisdom and Reason differ only in sound or some very thin Distinction one from another I think none will deny who will not allow the wisest Man hath and is the greatest Reason or that he who hath the most or best Reason hath the most wisdom and is the wisest man The same things then that Solomon ascribeth to Wisdom The Evangelist John by the same Spirit attributes to the Reason The Wisdom speaks of it self as distinct from God and yet as hath been shewn Supreme Abstract Infinite wisdom cannot be divided from God It must be on with him The Reason is spoken of by the Evangelist John as distinct from God and yet was God The wisdom speaks of it self as in the Beginning from Everlasting before the Creation The Evangelist John speaks of The Reason in the Beginning and necessarily before the Creation because All things were made by him and without him was not any Thing made that was made The wisdom speaks of it self possessed by

of the Stile of the New Testament in the word Mystery Fitted by it self to its own Revelations and that it may not be waved or removed from upon any Forreign Suggestions nor particularly on that very weak one pardon me in so plainly Expressing it that because it Names the Mystery of Iniquity and that on the Forehead of Babylon there was written Mystery Note that Mystery is made the Distinguishing mark of the False or Antichristian Church and therefore that as Far as any Church allows of Mysteries so far it is Antichristian and may with a great deal of Justice tho little Honour claim Kindred with the Scarlet Whore If this be not the Argument of one Driven to Shifts I know not what is Who must not of necessity infer if the once mentioning the Mystery of Iniquity and once more Mystery on the Forehead of Babylon can be so supposed to the Disadvantage and Dishonour of Mystery the so often Recording it for the Honour of the Gospel and of the Doctrines of it must not be much more to the Glory of the Word and Thing Mystery and that the other Naming of it was not indeed to the dishonour of it but of that Iniquity only to which it is Joyned And further Is it not plain That the Mystery of Iniquity is a Counter Mystery to the Mystery of Godliness And that the Counter Mystery were nothing if the Grand Mystery did not super-Exist to it Even as Antichrist is to Christ and Antichristianism is to Christianism so is the Mystery of Iniquity to the Mystery of Godliness Antichristianism hath not so much as a shaddow of Appearance without that great Substance Christianity nor Antichrist without The Christ the Former infers the Latter and it might be as well said Christianity is a Note of a False Church because Antichristianism hath any Allyance of Sound or so much as that sound implies of Relation to it or that it were the Note of a False Christ That Antichrist hath the last Syllable of his Name from Christ as that the mystery of Godliness is so because the mystery of Iniquity is out of all doubt the mark of the False Church Whereas indeed the dark side of the Pillar in Each is a demonstration of the other side full of Light and Glory This therefore could no way deserve to be among the Enlargements of the Second Edition which ought to be upon Refinement of Thoughts and yet it is found p. 107. of the Second Edition 2. I have been so zealous of mystery least any of the Great Doctrines of the Gospel should be Clandestinely withdrawn under the Pretension of Christianity not mysterious that is If Reason as it is now so Fallen Co rupted and even Detruncated but as Restor'd by the Supreme Reason cannot please it self in any of the great Truths of the Gospel It should be Rejected and herein I have especial Regard to that great Doctrine of the Father the Word who is the only Begotten Son of the Father the Spirit Who are One The One God and to the Redemption of Jesus Christ by the Sacrifice Offered by the Eternal Spirit As I have at more full debated in the Answer 3. I have especially desired that the Scripture Word and Notion of Mystery may be Considered as it shews the necessity of Dependence upon the Divine Grace upon the constant Superintendency of the Spirit of Wisdom and Revelation For that being always in the Hearts of his Servants a Spirit of Wisdom and Revelation Enlightning them into the great Truths of the Gospel they must according even to the Acknowledgment of the Author be Mystery because a continual Internal Revelation is necessary not only to the First Reception but to the Progression of Christians their growing in Grace and in the Knowledge of our Lord and Saviour Jesus Christ Which great consideration I would most Humbly and yet mosi Affectionately Recommend to the Author with All his Favourers That seeing they seem to Re-due so much to Sacred Oracles They would with all seriousness consider these great Words Grace Free-Grace Gifts from above Wisdom from the Father of Lights and Exchange that so Admired Word Reason as it is now or as Human for that Adorable word Grace that they would Attently Contemplate the Censure of the Holy Spirit in his Word upon all Human Intellectuals till there be a Renovation in the Spirit of the mind and this would most easily Conciliate to Them the True Scripture-Notion of Mystery And seeing the Author hath Promised an Undeceiving of those whom he supposes Deceived concerning the Illumination and Efficacious Operation of the Divine Spirit I desire of Him to have a Particular Regard herein to my self how Triflng or Absur'd an Adversary soever I may appear to him And that he would do it in the meekness of the Spirit of Christianity respecting only the Substance and Merits of the Point and of what I have said I find nothing further in the Enlargements of the Second Edition that I have not considered in the Answer to the First and therefore beseeching the conducts of the Spirit of Truth into All Truth and that the Greater Proportions of Reason or Intellectuals and Elocution the Author or any of his Friends have the more they may ascribe and dedicate themselves to the Supreme Reason and his Grace This shall be the Prayer of SIR In All Truly Christian Offices Your Friend and Servant T.B. Pardon some smaller mistakes particularly P. 1. Margin read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 14. after Egypt put in to P. 16. l. 23. before Affirm put in whereof they P. 46. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

the VVorld takes notice Job 11.12 That vain man would be wise He Aspires to the Reputation of being so tho he be Born like the wild Ass Colt the most Undisciplinable of all Animals so silly and so wild and yet the Emblem of Human VVisdom Notwithstanding this every Age hath Risen up in this presumption upon their own Reason This is that Gnosticism of every Age The Apostle says we know that we all have Knowledg that is we take upon us to have so 1 Cor. 8.2 But he adds If any man think he knows any thing he knows nothing yet as he ought to Know and therefore he prefers the Love of God and being known of him to our Airy Knowledge or Reason 2 Thes 4.2 He looks upon them as Men of no Topicks that is of no Reason who have not Faith who are not instructed of God by his Spirit in his Word Yet we Dwarfs of Reason of a Span long and Hand Breadth dare to measure Reasons with the Almighty Col. 2.18 vainly pufft up in our minds which are but Carnal while we think them so sublime as to measure Divine Things In the wisdom of God the World by wisdom knew not God The Lord knoweth the Thoughts of the wise that they are vain even the Discursive reasonings of the wise 1 Cor. 1.20 21. c. 3.18 19 20. The wisdom of this world is Foolishness with God Let a man become a Fool that he may be wise With innumerable such Scriptures that would put an humble Christian quite out of conceit with his own reason and make him rather cry out with Solomon All this have I proved by wisdom I said I will be wise but it was far from me That which is far off and exceeding Deep who can find it out Eccles 7.23 Prov. 30.1 Surely I am more bruitish than any man I have not the understanding of man viz. In his first Creation I neither learned wisdom nor know the knowledg of the Holy Rom. 12.3 The Great Wisdom is not to be wise above what is written but to be wise to Sobriety So little in all this and much more that might be Collected of the same Sense doth Scripture set by above or contrary to Human Reason as now current among Men For what the Reason of Man condemns as the Foolishness of God or Foolishness in Divine Things that do not commend themselves to Reason or the Wisdom of Men is yet wiser than that Imaginary Reason or Wisdom of Men. CHAP. IV. Of the Second Head proposed in this Discourse An Enquiry after the Nature of Revelation with an Answer upon it to Former Objections THere needs no Introduction concerning the word or sense of the word Revelation For it plainly signifies the uncovering and making plain visible and open what was before Covered Vailed Hidden and Concealed And this is the Apocalypsis every where spoken of in Scripture from God and his Spirit and herein the Discourse Christianity not Mysterious agrees and acknowledges Mysteries before Revelation as being of the Deeps of God which no Man can know seeing not the Deeps of a man But it is supposed that Revelation is recommended to Reason and is no more than Information or Testimony from any other Hand the certitude only of Divine Excells For in Human Information Reason Judges of the Credibility and if it finds cause disallow the Veracity of the Testimony and rejects the Things but in Divine Information it allows the Testimony but if it cannot receive the things as credible in such an appearance Reason changes them by Interpretation into other appearances wherein it can allow them altho it be never so plain by compare of Scripture and Reason guided by it Scripture intends what Reason Rejects but I shall endeavour to make plain by Scripture and true Reason according to it and the consent of Experience that this is a wholly mistaken Expedient as I go on thus to Remonstrate § 1. REvelation is a Manifestation of God to his Intellectual Creatures from the Secret of his own Purpose and the Deeps of his Counsel towards them or any of them above what was made known to them or might be found out by them according to their First Creation or Establishment but they being from an Holy Wise and Infinitely Gracious Being They are and cannot but be in every one of these Regards like to himself and as they are super-induced to Creation they are of Further and higher Grace for what-ever was necessary to the First Creation was given and made known by the Infinitely wise and good Creator who yet being Infinite and Infinitely Free had more to give than he gave at first but was not obliged to Give all at once Now these things could not be known but by Revelation For what man knows the things of a man 1 Cor. 2.11 but the Spirit of a man that is within him Even so the things of God knoweth no man but the Spirit of God The Gospel on this Account is so often Stiled The Mystery hid in God kept secret since the World began hidden Wisdom the wisdom of God in a mistery Angels therefore Principalities and Powers could not by their Higher Light than that of the human Creation find it out but learn it by the Church This is indeed Agreed but yet ought to be set in its clearest and fullest Light § 2. The Intellectual Eye was in Creation enabled to see and behold only the Objects proper to such a Creation as it was Created even as the Beasts of the Field and Fowls of the Heavens have no higher a Light than that of sense as proper to their Creation So have the Higher Creations each in their Classe a Light Proportionable to such or such an Elevation of Creation For else such higher Light must be supposed to have lain Superfluous or might have known the mind of the Lord and been his Counseller before Revelation or could at least have immediately comprehended the secret Counsels of God whenever Revealed But Angels Learn and Desire to Look into them Further and Further and undoubtedly partake of that grand Priviledg of the Church the Spirit of Revelation to Enable them That which puts the matter out of all doubt is that the Apostle joyns and so Scripture throughout the Spirit of God Given and Receiv'd that we might know and Discern Now the Spirit is not an outward but an inward Revealer and Elevator of the Spirit of a Man as Elihu speaks in Job God Exalts Job 32.26 lifts up by his Power the Spirit of his Creatures whom he Teaches who therefore Teaches like him The Spirituality of this Higher New Creation is as much above Rationality as Rationality above Sense herein therefore differs Divine Teaching from all Created Teaching If any of the Angels be supposed the Higher to Reveal to the Lower or to men what they Know by the much Larger Sphere of their Creation and what is Mistery to those that are of a

God close by him with him The Reason was with God The same was with God The wisdom speaks of it self as brought up with God a word of highest Sense expressing the same Life The Reason as before was with God was God In him was Life The Wisdom speaks of it self as Vnited with God in the Creation The Lord by wisdom Founded the Earth By understanding he Established the Heavens Prov. 3.19 The wisdom was there when he set a compass on the Face of the Deep Of the Reason it is said as before All Things were made by him and without him was not any thing made that was made The VVisdom speaks it self as brought forth set up Of the Reason It is said we Beheld his Glory as the Glory of the only Begotten of the Father full of Truth that is wisdom as before Explained The wisdom saith of it self I was daily his delight rejoycing always before him The Gospel saith several Times of the Reason This is my Beloved Son In whom I am well pleased The VVisdom saith Rejoycing in the Habitable Parts of his Earth and my Delights were with the Sons of Men. Of the Reason it is said He was made Flesh and came and dwelt among us all these Paralellisms plainly shew this Wisdom and this Reason are the same And He is That Word who is said to be Living Powerful sharper than a two edged Sword c. Heb. 4.12 Rev. 1.16 And that awful Person That He with whom we have to do as he hath it and it cometh out of his Mouth so it is the Sword with two Edges so sharp as to divide between the Sense and Spirit and all things are immediately open and manifest and naked in its sight because in his sight whose word it is and who is himself the supreme word and wisdom § 4. The word of God as spoken and written and given out from Eternal Wisdom and Reason gives together with those truths that are above the Illumination of the First Creation and therefore Mysteries All those Truths that are so just and level to the Intellectual Nature of Man as he was made in Knowledg Righteousness and True Holiness that tho they are much obscur'd and effac'd and many of them lost and the Ability to Form Idea's and Apprehensions of them in some almost and in some altogether extinguished Yet partly by the Reserve Jesus Christ as the Eternal VVisdom and the Son of the Father in Love and Grace as well as Truth and as the Redeemer hath made and partly by the Enforcing and Invigorating that Light Those Truths cannot but be acknowledged by the Mind and Conscience of Man so far as to condemn the Violation of them by Evil Practises and to Restrain those Evil Practises and to make better Human Conversation and Manners Therefore they appear absolutely necessary for Human Society and to pass into Laws but that excellent and Illustrious Light in which they at first shone out so as that the Mind and Spirit should tast the full sweetness and perfectly resign to them is not Restored but by a Supernatural Re-Illumination and Renovation in which regard even those Truths whose Implantation and the Power of Forming Ideas of them were at the first Natural are now become Supernatural and mysterious and require a new Writing in the Heart as to the first Excellency and Spirituality of them § 5. The Eternal Wisdom Reason and Word by the Light and Spirit with which they are given gives Testimony to those truths of the First Creation in the Heart of Man so far as they are reserved sustained enforced according to the First Implantation or Writing in the Heart and then it receives Testimony from them to those supernatural Truths that it delivers together with them As he it is that Finds out the Knowledg of witty Inventions As Letters writing Printing the Compass c. All that we admire so much and that have obtained general Approbation and Use and make so honourable the memory of the first Inventors in what Science or Art soever are from him as the Supreme Original In all these we hold our Reason by Him who is above our Reason even him who hath that Name which none knows but he himself who is therefore supreme Mystery we hold all by Grace from him how unthankful then is it to hold up our Reason against the Grace against him by whom we hold it or against the Mystery of Him and His Grace For there is not an Idea rightly Formed nor one true Ratiocination not one witty Invention for good use not one Righteous Law or wise Decree but it is as things are now by Grace through the Mediator and from him as the Saviour thus far of All Men and in these Regards Tasting Death for every Man but though the World was at first made by him and is yet upheld yet this great Light Shineth by his word in Darkness and the Darkness comprehends it not knows not him from whom it comes No not altho the First Engravings of the Law on our Hearts are so far as they are Reserv'd or Re-enlightened by him and tho with such a variety and free Dispose to some and not to others Yet They to whom greatest measures are given except a higher Grace be given also thro' the great Degeneracies of Human Nature lift up those higher measures of Reason highest against him which plainly shews how little Reason can effect by it self in things above such an Illumination as is given to it § 6. As our Lord Jesus Christ the Eternal Wisdom and Reason of the Father is as in all Intellectual Beings Reason is an Essential word within the mind it self and as he Declares the Father by Inspirations of Creation and Mediatory Sustentations of all Intellectual Beings in their Intellectual Irradiations and Motions so he in a Supreme Government and Conduct by his Spirit hath Issued out into all those Declarations by his Prophets Apostles and other Servants of his peculiarly Employed by him which when spoken and as now Collected into Scripture we call the word of God the subsistence to which the Eternal Wisdom and Word of the Father gives Christ yesterday to day the same for ever And as he is in that word the supreme Self-subsistent Word so he hath made known all Supernatural Truths Truths of the New Creation and flowing from Redemption by his Declarative Word in the Scriptures the same word that gives the first gives the other also and the very Truths themselves of that Supernatural Elevation and Excellency have bright Beams of those first truths essentially united to them throughout shining within them Sparkling out of Them and round about Them by which they may be known to be of God and are by their Weight by their Purity by their Heavenlyness by their entire Excellency Distinguishable from the Mystery of Iniquity Thus we find the Gospel of Christ as full of Supernatural Truths Phil. 4.8 so full of what ever is