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 I have been so zealous of mystery least any of the Great Doctrines of the Gospel should be Clandestinely withdrawn under the Pretension of Christianity not mysterious that is If Reason as it is now so Fallen Co rupted and even Detruncated but as Restor'd by the Supreme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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
that there is truth so far they are to be received But the Reason transposed perverted distorted in the Love of Evil is in nothing to be confided in for its own sake nor is a whole Council of sinful Fallen Men to be confided in in any one Point because they have Fail'd in so Radical a One as to have sinn'd they may not attend to some one great Principle that bears up such or such a truth Even as in that Radical One And though they may Acknowledg and Subscribe to many Holy Rules and Live in Obedience to some yet this as shall be further offered flows from Grace towards some and in others from a Righteous Judgment of God who as he holds fast all Holy Truths in himself so Demonstrates them by others as he pleases Variously But it still remains no such Judgment or Understanding or Reason is to be trusted on its own Account And all the Truth and Good that is in the World is to be Ascribed to other Springs as we shall see § 7. We know in our selves as we are Beings of Reason Every Intellectual Being hath an Internal Annunciation to it self and within it self according to its comprehensions of Reason that is even Consubstantial to it self and according to which it Declares it self to other Intellectual Beings by external Enunciation or Elocution And these are so much reason that both the inward and the outward are expressed by Reason it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are the great Distinction of Man the Creature of reason from Creatures of no reason That Angels have within Themselves such Internal Notices of their own Comprehensions we are most assured by our own Experience and that they have Enunciation to other Intellectual Beings of their own order we cannot doubt in Allusion to which the Apostle speaks of the Tongue of Angels The Excellency of God's Internal and Declarative word I will Discourse on another Head but to speak of what will not be denyed by any who acknowledg God and Scripture the word of God it 's this That if Infinite reason Wisdom and Truth hath condescended to speak there is no such speech in the whole Creation as His Word and the Records of what he hath spoken to contain in it self and to Reveal Mystery and no other but his Word can be proper for either Seeing External Speech is Govern'd by inward Intellectual Power of Enunciation as the one Excells so does the other If therefore the understanding and reason of God be the only Infallible reason his Enunciation and Declaration can be only Infallible Reason in us was his word and would be so if it were the same he gave But it is now fallen And this Assures the Excellency of the Word of God spoken or written There is a Declaration or Voice of God in the Creation declaring his Infinite Wisdom and Understanding to the Intellectual Creation according to their First Creation but the word of God declares the Counsels of his Will in Receiving of Fallen Psal 12.6 Prov. 30.6 and Lost Man Every word of which is pure as Silver tryed in a Furnace of Earth purified seven times and whosoever dares to add to it of his own as if it were the same or equal will be found a Lyar that is a Forger and Deceiver or a Reason falsly so call'd § 8 Every rational Being or reason hath in the motions of reason a Force Might Spirit of reason or presence of it active in himself and impressive on those to whom he declares himself according to the Degree and Excellency of his reason and by which he looks back upon himself and is Conscious of the reason that mooves in and from him and knows that he knows and this gives Life to the inward Notions and Notices or that inward word of reason and to the Communications or Enunciations of reason to other Intelligent Beings This assures there is in the Divine Being the infinite reason an Infinite Spirit and Power of Wisdom and Understanding of which in its highest Excellency I will further speak by his own Assistance But in general Apprehension Job 36.22 Job 32 8. God Exalteth by his Power none teacheth like him There is a Spirit in Man but the mighty Breathing of the Allmighty gives him Vnderstanding a mighty Energy or Spirit from God the Supreme reason and Understanding This we cannot but acknowledg and Ascribe to the Supreme Understanding For if we find it in such Reasons as we are one towards another a Communication with some peculiar Efficacy according to the Reason that does Communicate or the Reasons that Communicate one with another How much more is it to be acknowledged to the Infinite Reason Teaching man Knowledg and therefore how can any Gracious Aproaches by his Spirit to the Souls of his Servants Inlightning and Teaching them be Denyed CHAP. III. Of Created Reasons and their various Orders and References one to another as Beings of Reason and of their upright and Fallen Estate and the great difference of their Reason therein § 1. I Have thus far considered the Paramount and Transcendent Infinite Being Wisdom Truth Reason By those Tracings of Reason as in Us not only Finite but Degenerate Spirits or Beings of Reason that whatever true Lines thereof are Discoverable in us may lead us up to the Infinite and Infinitely Pure Original and shew us the Immenseness of his Perfections For it is certain Intellectual Spirits cannot be made such or continue in any Activity as such but that God the Infinite Intellectual Object and most Intelligible must needs be seen by them in his Great Perfection and Attributes But I would now consider Created Intellectual Beings and such as we cannot but by our Reason Divine are of a Higher Sphere and Order than our selves and Scripture makes known to us as Seraphic Angelic Beings and among them Thrones Principalities Dominions Powers and so come down to Human Spirits in Bodies and observe upon these and the various Elevations of them and All in their State of Integrity and unfallen what may Direct us in our main pursuit after Reason § 2. All Created Spirits of what Order soever are Beings or Spirits Begotten by Creation of the Father of Lights the Father of Spirits in his own Image and Likeness and so are Intellectual Spirits and Beings of Reason by their very Being and Descent And in their first Creation they bear a Resemblance of the Eternal Wisdom and Reason in every one of the forementioned particulars as hath been already sufficiently to the present purpose Remark'd concerning them And as there is an Original Begetting Breathing or Creation at First so there is a continual sustentation of Intellectual Beings so far as they are in their First Estate or are but preserved in any Remains of it and according to the Degrees of their Creation and Sustentation or as I may call it their Reservation in an Intellectual State Jude 6. notwithstanding their Leaving their First Estate and
Rom 8.20 and yet is Subject by Reason of him who so Subjected it in Hope into the Glorious Liberty of the Children of God § 10. As every Reason and Wisdom together with the Speech and Expression it hath and makes of it self hath a certain Energy and Force or Spirit that it powerfully sends forth and works on others by so it is Attributed to the Eternal wisdom Reason and word of God to Powre out his Spirit Prov. 1.23 c. 14. Joh. c. 15.16 to send the Paraclet or Comforter the Holy Spirit whom the Father sends in the Sons Name who is called the Spirit of that Word by whom the world was made the Spirit of Wisdom of Revelation The Spirit of the Son The Spirit of Christ and which was given upon the Glorification of Christ Iohn 7.30 the Spirit of Christ in the Prophets and whom Scripture Introduces on all Accounts as the Spirit Breathing in and with the Declared Word of God and Revealing the Mysteries of the Kingdom of Heaven that cannot otherwise be knwon and yet this Spirit none can know but they who have it John 14.17 Thus in all things appears the Happy Union of Reason and Mystery in the Supreme Reason and Mystery and Word CHAP. VII Of the Mystery of the Father The Word The Spirit In whom the Gospel gives the most Explicate and Consummate Manifestation of Eternal Wisdom and Reason THE former Parts of this Discourse concerning Reason and Mystery hath necessarily led to the distinct consideration of God The Father of Lights and of Spirits The Introduction All Beings of Reason descending from Him Of The Son of the Father in Truth viz. The Eternal wisdom and Reason and in Love The Word declaring the Father Full of Grace Full of Truth Of The Spirit of wisdom of Holiness of Power The Spirit giving Vtterance The Father the VVord who is the Son and the Spirit are plainly Assured to us in Scripture to be ONE Herein is highest Mystery as a conclusion therefore of this Discourse Let us in very Brief consider them so and the rather because One cannot but suspect This Jannes and Jambres Treatise Christianity not mysterious 2 Tim. 3.8 was designed to Resist this great Truth The Discourses of which however keeping close to Scripture it Stiles p. 25. Extravagancies about the Trinity and that Period pag. 29. Savors strongly of the fame Leven But what do they mean by Consisting with themselves yet not with our common Notions Four may be called Five in Heaven but so only the Name is chang'd the thing remains the same And since in this World we cannot know any thing but by our common Notions How shall we be sure of this Pretended consistency between our present seeming Contradictions and the Theology of the World to come In Answer hereunto in this great point let us consider § 1. It is certain an intellectual Spirit cannot be made such but that the Infinite Intellectual Object and most Intelligible GOD must needs be seen in his great Glory and Attributes of Perfection by it But he cannot yet be found out to Perfection but still dwells in that Light to which no one can Approach both in regard of Infinity and Infinite Holiness and Spirituality Job 4.3 so as to Charge purest Created Beings with Folly to put no Trust in the Holyest of his Servants and the Stars are not pure in his sight The most Blessed of Created Spirits cover not only their Feet but their Faces and cast their Crowns before him Even those who are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 6.2 2 Pet. 3.17 Jud. v. 13. Defirmamented nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wandring Stars Who have not Left their first Estate nor forsaken their own Habitation They dare not stand on their Intellectual or Moral Accomplishments How much less they who dwell in Houses of Clay whose Foundation is in the Dust who are but worms The Author of the Treatise we are upon acknowledges we have not Adequate conceptions of the Divine Being and yet denies Mystery because not above Reason not considering That we must now by Faith that Intellectual Grace of the New Creation and of Divine Illumination and therefore necessarily above the Reason of the First Creation if entire much more as fallen come to God Believing He is and is a Rewarder of them who Diligently seek him That is To know him in the Mediator and in the Light of his Divine Spirit according to the Revelation of his Word § 2. This Revelation of Scripture is so clear and full throughout especially the New Testament that it cannot be Denied There are so many and so distinct Namings of them both apart and together The Father The Word who is the Son The Spirit They are so Distinguished One from the Other and yet their Union one to another is most Illustriously made known as in this one Instance the Spirit is Stiled The Spirit who proceeds from the Father John 14. c. 15. c. 16. whom the Father sends in the Sons Name Now the Father as he is the Father cannot be the Son SO the Spirit is stiled The Spirit whom the Son sends from the Father The Spirit who Glorifies Christ The Spirit of the Son The Spirit of Christ And we know The Son cannot be The Father as he is the Son when therefore as the Apostle Expresly Affirms The Spirit is the One and the Self Same Spirit and he is continually stiled the Spirit of God whom most of the Adversaries acknowledg one with God as the Spirit of a man is one with himself and that yet the Spirit is the Spirit of the Father and of the Son It is absolute Scripture Demonstration that the Father the Son the Spirit are both most distinct and yet most truly The One true God Their Attributes are Distinct to Each and yet the same Divine Perfections shine out alike in All Their Acts of Love and Grace in the Salvation of man are so distinct and yet proper only to the One Eternal Being as the Fountain of them That they from whom those Emanations are cannot but be understood as Distinct and yet but One. The acknowledgments and Returns that are called for from and made by Redeemed Saints unto the Father the Son the Spirit are such as can only be Required by the most High God to himself nor without Horrible and Abominable Idolatry yeilded to any other The Gospel is so Abundant in all these and makes this manifestation of God so principal an end and scope of all its Discourses and places so much its Glory in it as in what it most designs to declare That if we own it to be a Revelation from God it is as great an Injury either to reject or to interpret it contrary to it self herein because our short and corrupt Reason cannot allow it as to impute any monstrous Thing to it For it must be supposed either to Reveal some such Portent as cannot be Believed or
that it knows so little how to express it self that wherein it speaks as fully as plainly without a Figure as constantly as may be it must yet be over-rul'd by Interpretation and Taught to Speak or else it would speak so as to â—un men into Idolatry and Blasphemy against the One true God § 3. If then the Father the Word the Spirit be a Revelation of the Divine Being to us from it self we dare not but Acknowledg it Infinite Wisdom and Reason because we acknowledg the Divine Being to be so and because the very Titles and Essential Attributes of each are so the Father of Lights is he with whom is no variation or shadow of turning the Eternal Wisdom Reason and Word the Son is he in whom is Light the true Light the Truth The Spirit is the Spirit of Truth of Wisdom of Holiness and because from them is the Manuduction into All Wisdom and Truth Every Good and Perfect Gift comes from the Father The Son is the true Light the Light of Men the Spirit leads into all Truth § 4. Yet is this great Truth of the Ineffable Union and Communion and yet Distinction Profoundest Mystery in Regard of the Revelation of such a Deep of God the Imperfect Knowledg we have of it and the necessity of Divine Illumination and Sanctification unto Adoration Love Service Obedience of Faith suitable to it § 5. Yet it is not to be Reproached as Jargon or the Chymera of Transubstantiation or other Antichristian Falshoods For the Saints and Servants of this great Truth have a full assurance in it tho a Mystery and whereas it seems to encounter the Unity of the Divine Being or the Notion we have of One and Three Faith Enlightned by the Divine Spirit sees so many more great Principles of Truth and Holyness Centring in it that it considers we are no more able to Judg of Unity in Him who is All and not a poor single Unite than a Child is able to know an Unite is the Beginning and Fountain of Number nor according to our Low Arithmetic to judg of the Application of Three to the Father the Son and the Spirit the One God so Supreme Glorious Remoov'd from All Approach of Created Being than a Child can work by the Rule of Three Only we know in him it must be Perfection of Being and Operation And as Abraham in the Sacrificing Isaac was taught to over-ballance that Natural Principle of Parental Affection and even of Oracle Heb. 11.17.18 In Isaac shall thy seed be Called by that therein more Paramount Light of Faith God was able to raise him from the Dead from whence he Received him in a Figure So are true Believers by that great Light of Faith enabled in those so Resplendent Beams of Revelation before mention'd to Adore the One God in the Father the Son and the Spirit tho they understand and speak but as Children and see through a Glass Darkly till they come to see Face to Face and to know as they are known or shall be then made to know and if there are those Sons of Anak in Reason as they seem to themselves that cannot receive it we Adore with the Son of the Father in our Nature I thank thee Oh Father Lord of Heaven and Earth that thou hast hid these Things from the Wise and Prudent Luke 10.12 and hast Revealed them to Babes even so Father for so it seemed good in thy sight Lord open thou our Eyes that we may behold the Wonders of the Mysteries of the Truth Psal 110.18 1 Tim. 1.17 Now to the King Immortal Invisible the only wise God be Glory for Ever FINIS A LETTER In POSTSCRIPT TO THE Author of the Treatise on his Second Edition with Enlargements and the Addition of His Name SIR JUST as the very last of the preceding Discourse was Printing off your Second Edition came to my Hand with your Name prefixed which to me makes no Alteration it being the Name of a Person wholly unknown to me nor do I desire as I said at first to make any Enquiry For be it never so Great it can add no weight to the main importance of the Debate which is a pursuit after Truth nor can any supposable Diminution tho I suppose none Abate the Intrinsic value of Any Argument I leave that therefore to its Just value with any that know it The Regard and Deference The Book may seem to hâ—ve Right to on the Account of a Second Edition in my Judgment depends wholly on the Sterlyn worth of the Discourse it self For if that be Massy and of the Alloy of Truth it is an Honour to those who have so great a Gust of it as well as to the Discourse that so well Deserves If That being on so High a Point have not just Merit it is only a Character of the Degeneracy and Irreligion as well as the Insipience of the Many of the Age Leaving therefore those things that have no Interest in the present concern I come to what is more material And in the first place I would with all due modesty Remonstrate to you the method I have observ'd in order to the Answer of your Treatise which hath not been I confess to Follow you as they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Paragraph by Paragraph that I might avoid any small insignificant Remarks and the Tediousness Consequent thereupon as also because there are many Tendencies of your Dissertation that I exceedingly concur with you in As the Detestation of what ever comes near or hath any Allyance with the Mystery of Iniquity or what you call Pr st Craft and Secular Interest in the Ministry of the Gospel whatever shelters Ignorance or Sloth or Covers Implicit Faith and Blind Obedience in the Professors of Christianity All that speaks Humblest Adorations of the Divine Majesty and gives Glory to the Gospel of our Lord Jesus Christ and to the Supreme Light of it and the True Reason Flowing from Him the Sovereign Reason in and throughout I most Humbly Joyn in Tho I acknowledg there is great Reason of Caution when the Designation of Gospel-Truth is not Universal and Uniform Least there be an Advantage given to the Prince of Darkness or any of his Artifices because of some Flashes of an Angel of Light from Him Or a bidding good Speed to those who Bring not this Doctrine viz. of The Son of God as the Apostle stiles it 2 John 10. Lastly I have not been Minute in the Prosecutions of your Periods because there are many things that fly off from the Principal Matter And it is of no concernment to what is Principal in my Eye whether they are one way or other I have therefore made it my Aim and I hope it hath been my Business to Discover as I may say the Foundation to the very Neck And in these Things I have Especially placed my main intention and my Argumentation 1. To uphold the Honour Glory and Authority
principally in Difference is attained viz. On the Side of the Treatise it is affirm'd by the Author There is no Doctrine of Christianity that can be properly styled a mystery that is above Reason or contrary to it In Answer to the Treatise I Affirm There are Greatest Truths of the Gospel Above Reason though not consider'd as Corrupt and many more Yea the whole Tenor and Frame of the Gospel as it comprizes the Redemption of Man Fallen by our Lord Jesus Christ is Both above and contrary to it as Corrupted and so mystery And according to the Measures of Reason so are the Powers of Free-will to be Arbitrated and Estimated as shall be seen through the Assistance of God in the Following Debate The Topicks or Seats of Argument on which the Author and his Treatise Rely are 1. That when the Truths of the Gospel are once Revealed the Mind and Reason of Man is able by its self to Form Ideas of Them according to Revelation so far as is necessary to our Advantage however not Adequate and by Former Ideas Implanted to Judge of them as from God and according to Truth Else they could be nothing to us any more than if never Revealed nor could we else distinguish them from Falshood and Delusion so proper to the Mystery of Iniquity And that Man hath a Power of Free-will Obedientially to Answer the Ends of such Revelations if not wanting to himself Else he could not be justly Condemned 2. That the Gospel is prepared and Addressed to the Minds and Wills of Men according to the former Hypothesis or Argument and not as if it were Mystery On the Contrary Part to shew the Gospel is Mysterious I will endeavour after the Closest Pursuits of the Nature of Reason and of Revelation according to both Scripture and Reason and the Intimate Sense of Awaken'd Mind From Both these therefore Compared we shall Attain the Knowledge How the very word Mystery came into the use of the Gospel and Adjust thereunto the use of it in the Impure Mysteries of Paganism and Antichristianism and the Common use of it in ordinary Concernments and for what Excellent purposes it is to be Zealously Contended for in Divine Things till All Mystery be Finish'd And to Exemplify Gospel Reason and Mystery I will do it in Him who is indeed the Highest Exemplar of Both The Eternal Logus or Reason and the Mystery as he is Christ in us the Hope of Glory And hereby we shall be led into the Supreme Mystery of the Father The Word The Spirit And all along in Answer to this Treatise I would remove the Scandals and Reproaches cast upon the Truths of the Gospel Asserted to be Mysterious and the Faithful Stewards of those Mysteries as if they had any Symbolism with the Mystery of Iniquity and shew how they differ as Light and Darkness In the Last Place Any Objections I can Derive from the Treatise that can be supposed to be made against the Mysteriousness of Christianity as it shall be made out in the Answer shall be throughout it as particularly as may be taken into Just and Equal Consideration According to this Scheme I shall by the Assistance of God not only endeavour a Scripture but a Rational Conviction that the Doctrines of Christianity are and must needs be in Truest Sense Mysteries I Conclude therefore this short Scheme with Applying that Grave Observation to the whole It is said A little Knowledge in Nature makes Men Atheists But a Deep and Well-Ballasted Knowledge more strongly Rootes Them in the Acknowledgment and Adoration of the Divine Being So Superficial Tinctures of Reason give Men occasion to Deny the Mysteriousness of Christianity but the Juster Presences of it in the Mind give Fullest Assurances It is in All True Senses Mysterious even the Adorable Mystery of the Divine Wisdom and Grace A Discourse of the Mysteriousness of Christianity in answer to a treatise Christianity not Mysterious CHAP. I. Of the close and strict consideration of Reason IN speaking of Reason The Introduction to that Head The close pursuit after Reason I cannot acquiesce to the singling out of that compare and ballancing of the Idea's of the Mind and Arguing from them in finding out Truth assigned in this Treatise to be a sufficient Representation of Reason but that there ought to be as just an Animadversion on what the Author does indeed Represent which ought to be taken in viz. the Mind the Idea's of the Mind the Evidences the Mind hath of Notions or Propositions immediately and as issuing in Full Demonstration And also what the Author takes no notice of viz. That Holiness Purity Righteousness Universal Goodness and Probity inseparate from True Reason That Inward and Prophoric or outward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Speech so Essential to Reason and that Energy Vigor and Power of Imprinting it self upon Rational Beings so immediately resulting from Reason according to the Excellency of the Reason from which it flows For thus I find Scripture does extend it self with Relation to what is to be Discoursed upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Reason viz. Spirit Mind the Vnderstanding the Discursive Mind Wisdom Knowledg Truth The Wisdom that is the Fear of the Lord the Knowledg of the Holy The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law Written in the Heart The speaking in the Heart or Communing with it The Tongue of the Wise of the Learned a might and power an Authority of Teaching But were it not that in one peculiar case of greatest moment as shall be set out but deferr'd till what is more universally agreeable have made the way to it I should have no favor for the word Reason on a Religious Account as being a word taken from the Pride and Supercile of Philosophy and not from Scripture but set in opposition to the Spirituality of the Gospel But seeing it hath pleased the Spirit of God to single out that word that all the Great Men of Reason have expressed it by viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to apply it to the Son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Reason as Scripture is The Writing therein Sanctifying the Learning of Egypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Transcendent a Revelation and so plainly pointing upon the sense of that word we are to be upon in styling that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Light of Men as Reason in the General Acceptation is and the Light that Lightneth every man that cometh into the World I shall generally adhere to it in the following Discourse and have an especial Regard to it as it must needs be understood in this Debate viz. That Reason or Reasoning Vnderstanding planted in the Mind or intellectual Spirit of Man constituting such an Intellectual Rational Creation altho in this Fallen Condition of Man there are only some Reserves or some Mentions and Ruins of it § 1. IT is agreed on both parts as is acknowledged in the Scheme Foregoing That to be Above or not above
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
Lovely True Honest Vertuous of Good Report worthy of Praise even whole universal most unspotted Morality and the Supernatural Truths themselves are Orient with the same far every way above the Faded Blasted Wither'd Ideas or glozed Semblances of those who have spoken most Excellingly of them without that Light And herein is the Condemnation that men receive not supernatural Truths They Recoile not from the Supernaturalness but from the very Holiness Strictness Purity they are dazled with even that which was Implanted in First Creation They Love Darkness John 3.19 rather than Light because their Deeds are Evil and make a pretence of Prejudice against the Supernaturalness and that they have not Assurance such Truths are from God to shelter the Evil Works to which they adhere and upon which these Truths Shine so warm and bright and so sharply Reproove And thus the Gospel of Christ first gives Testimony to all Implanted Truth shewing to Man all that was written in his Heart fills up the Vacuities and Empty Spaces gives new Light and Beauty to the Defaced and lost Characters so that men may know in their own Consciences It is that First writing Restor'd and they find it so undeniably within themselves to be so that they cannot deny it And then Supernatural Truths so essentially united to Implanted and Both so Circulating one within another Supernatural Truths Receive Testimony from those Implanted Truths that if the one are so undoubtedly from God the other must be also and no one can reject revealed Truth but he must first disobey and Rebel against Natural and therein is Justly and Righteously Condemn'd § 7. Upon the whole then we may from Jesus Christ the Supâ—eme Reason Wisdom and Word of God and the Supreme Mystery derive this Tâ—ain and connexion of Truths 1. That Godliness Righteousness and Soberness being in the most inward Sense of Mans mind the principal Points of true Reason where ever they are found at fullest Dimensions and strongest Excellency Thre is highest Reason now in the clearest Light and Harmony and the proper Language of it These are so found in the word of God above the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Natural Implanted Knowledg of God now so obscur'd and ecclipsed by mans sin and Fall and above that excellent Light Creation Gives as David Psal 19. upon the compare gives the preference to the word of God above the Knowledg given from the Speech of Heaven and Earth 2. Who ever therefore is the Author of that Word is the Supreme Wisdom Reason and Word of God and that is Jesus Christ the Son of the Father in Truth Full of Truth the Living Word of God whose Name is called The word of God 3. That he who is the Supreme Reason Wisdom Truth and word of God as He is He by whom All was made so He is He by whom all is Conserved and Restored The Son of the Father in Love as well as Truth and full of Grace as well as Truth 4. He therefore Gal. 3.23 as he is himself Supreme Mystery and is therefore called Faith which is the Reason Supernaturalized for Mystery so he Reveals the Mystery of the Counsel of the Independent Will and Grace of the Father 5. He Reserves and Continues all the Light of the First Illumination by Creation that is found even where there is no Knowledg of Him All the Learning in Arts Sciences and witty Inventions He Dispenses All that Light and Knowledg Receiving for and giving Gifts even to the Rebellious under the Profession of his Gospel Psal 68.18 that the Lord God may have a Tabernacle among them 6. But Especially He as the Truth and Mystery Instructs Savingly all his own Servants and by inward Light and Truth communicated to them Transfers by his Spirit from his word Supernatural with all Natural Truths into their Hearts so that they are at once The only true Men of Reason and the Mystae the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Instructed in the Mysteries of the Kingdom of Heaven So that as in Christ himself Supreme Wisdom Reason Truth and Supreme Mystery whom none Knoweth but the Father and they to whom the Father Reveals Him Reason and Mystery are Vnited so in All true Christians Reason and Mystery dwell together All Natural and Supernatural Truth according to Godliness but Supernaturally given and Communicated by an Illumination after the manner of the Communication of Mystery 7. Through the Delusion of Sathan under the Vizor of Christianity hath sprung up by falling from the Supreme Word of God and the True Mystery the mystery of Iniquity and Antichrist the Son of Perdition as the Pagans of old Fell from Natural Truth into Idolatry § 8. But because He who is the Supreme Wisdom Reason Truth and by whom all things were made and whose Name is the word of God hath a Title written on his vesture and on his Thigh King of Kings and Lord of Lords There shall be a Kingdom of Highest Illumination and Reason the Inheritance of the Saints in Light a Kingdom of Redemption the World to come of the second Adam wherein all mystery Natural and Supernatural shall be Finished or fully laid Open and Understood and then the mystery of Iniquity shall be wholly Destroyed when not only the Faculties of the Mind shall be Perfectly Restored by Renovation but the Organs of the Spiritual Body fitted to the Action of the Spirit and the Divine Being shall be seen in the Eternal Son Emmanuel in our Nature so far as it is possible for a Finite Being to comprehend an Infinite John 17.21.23 to which also in and by him Saints shall be United § 9. Thus all Wisdom Reason and Truth circulates with it self in the Eternal Reason and all his Oeconomy in his making the World in the Government of it in the Reserves of Truth and Reason in the mind of Man in any Degree now in the perfect Purity of the Word of God and in the World to come or Kingdom of the Eternal Reason and word of God so that we may Argue from the one to the other with great Assurance If there be Wisdom in the Laws of Creation and Providence there are certainly Laws of Holiness Righteousness and Soberness every way corresponding them the Fear of the Lord in man Departure from Evil cannot but answer the Ballancing the Clouds and the weights for the wind c. If we have any such Laws of Wisdom and Equity in either Kind there is an entire System and Complex of Each if an Infraction had not been made by Sin On the other part if there be a Renovation of the Laws of inward and outward Holiness in and by the Redemption of Christ and the New Creation in his Redeemed The Restitution of the Creation wherein soever it Grones and Travels in Pain until now and the Administration of its Government shall be as Glorious when it shall be Delivered from the Bondage of vanity and corruption whereunto it was