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
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 Postcript Letter to the Author on his Second Edition Enlarg'd By T. B. DONDON Printed for W. Marshal at the Bible in Newgate-Street And John Marshall at the Bible in Grace-Church-street 1696. TO THE Truly Christian Readers I Have I hope through the Grace of God with a sincere Christian Zeal desired to Argue for the Glory of the Truths of the Gospel under the Honourable Title of Mysteries as they were once for All delivered to the Saints according to the best Methods of Discussion and Ratiocinative Debate from Scripture Reason But behold I first shew to my self and to you a more Excellent or Transcendent way That is Receiving the love of Truth or Truth in the Love of it and with those mighty Energies and Efficacies of it upon the Heart and Life David observing Men making void the Law that is the whole Doctrine of God in his word was Holily Enflam'd upon it Therefore I love thy Commandments above Gold yea above Fine Gold Therefore I esteem All thy Precepts concerning All Things to be Right and I hate every false way The best Antidote against the Poyson of an Infectious Air or Age is the inward Experimental Sense that God hath chosen us to Salvation through Sanctification of the Spirit and Belief of the Truth The most distinguishing Test of Truth that it is of God is self-Resignation and Obedience in doing the Will of God The Witness of the Father the Word the Spirit when we have it in our Selves can alone enable us to set our Seal to that Truth The Conscience purged from dead Works to serve the Living God by the Blood Offer'd by the Eternal Spirit and the Blood of the Everlasting covenant making perfect in every Good Work to do his Will and working in us what is well pleasing in his Sight are the most Assuring Seals of the Eternal Godhead of our Lord Jesus Christ in such an Antichristian Time The Gates of Hell All the Reason Policy Wit Authority of it cannot prevail against a Christian so founded on that Rock The Work of Faith with Power according to that History of Believers Heb. 11. does above All display the Mysterious Efficacy of it which none know but they who have it That it gives a presence of its Objects above all that Sence can do of its proper Objects and a Demonstration of its Idea's above all that Reason is Able for For it can prevail Above both when they would carry contrary to its Scope and End and Impowers to Action far above them by vertue of that Hypostasis and those its Demonstrations Let us therefore Bow our Knees mutually that the Father of our Lord Jesus Christ would grant us according to the Riches of his Glory to be strengthen'd by his Spirit in the Inner Man that Christ may dwell in our Hearts by Faith that we may comprehend with All Saints the Heighths and Depths the Breadths and Lengths of what passes Knowledg That we may be filled with All the Fulness of Him who can to perfect Mystery do above All we can ask or think and yet to shew it no Blind Chimerick or Imaginary thing By a Power that Worketh IN us To Him be Glory in his Church by Jesus Christ throughout All Ages Amen And in Regard of so many Antichrists Enemies to the Glory of Christ and of his Gospel in this Age and in the midst of us Let us Hereby know to our Consolation It is the very Last of the Last Time the Time for God to Work for the Consuming the Grand Antichrist and all the Lesser Antichrists that come out of his Smoke with Him The Lord Hasten it in this his very Time So Joyn I beseech you in Supplication with your most Humble Affectionate Servant In our Lord Jesus T. B. THE PREFACE THere hath Lately Appeared in Print A Book Entituled Christianity not Mysterious And It Vndertakes to Shew There is nothing in the Gospel Contrary to Reason or Above it And that no Christian Doctrine can be call'd A Mystery The Writer Conceals his Name and I do not desire to make Enquiry after it For it is not a Name but Truth and Weight of Discourse I would Insist upon Nor would I if I could make Any Reflexion upon Persons Having All Reasons in my self for Humility in Regard both of Consciousness of my own Weakness and also of Vnworthiness I would deal onely with Things and Treat them as They Require to be Treated That All may Rest on the Merit of True Reason according to the Word of God and not on Sallyes of Wit or Satyre And that All may be Managed with a Gravity Condecent to the Mysteries of Christianity and with Reverence of Scriptures as All who Discourse in their Defence ought to Speak and Write I desire to observe the Apostolical Rule To give the Apology of the Hope of Christianity to Those who Ask for it with Meekness and Fear and in Meekness to Instruct If Any oppose Themselves If God Peradventure will Give them Repentance to the Acknowledging the Truth I could Have Heartily wish'd that even the Writer of the Treatise I Design to Review had Avoided any thing that Looks so Like Ridiculing and Exposing as that Dialogue between the Doctor and Parishioner p. 112 c. and Left his Reader to Bow before the Majesty of Evidence as He expresses it wherever he Found it and had Forborn that as Least Indecorousnesse of Expression towards Persons of so Great Veneration for their Accomplishments of Holiness and Learning as also their Early Profession of Christianity I mean The Fathers whom He calls p. 5. The Herd of the Fathers as if because of Their Reverence of the Mysteries of the Gospel above the Pretensions of Reason They were to be Look'd upon as Irrational not to say Worse A Vein of clear unsullyed Reason especially Bowing before a Greater Majesty then what we are too suddenly prone to call Evidence I mean the Authority of God in his Word I value above All Flourishes tha serve the Reader 's Diversion and Airyness rather then his Instruction and Benefit I am glad to find so many Reflexions on the Mystery of Iniquity and the Depths of Sathan as I hope they will shortly be Vniversally deem'd and spoken of I mean That of Popery or Antichristianism so Great an Eclipse upon the Glory of True Christianity because Scripture hath so often Doomed it to Impenitency and Perdition But I cannot but look upon it as most Injurious to Parallel in any Degree with it those Forms of Sound Doctrine so often Reproached under the Name of Systems or Systematic Theology wherein any have taken care to keep especially Close to
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
Reason determines Mystery or no Mystery it is most necessary therefore to Examine wherein the true nature of Reason consists ascending up to the Supreme and Eternal Reason and coming down by the several Scales and Degrees of Created Reason and in Created Reason to consider it as Upright and Entire and as Fallen and Depraved To make therefore the Exactest enquiry after the Scripture-notion of Reason comparing it with the intimate sense of Man-kind if that sense be duly Reflected upon shall be the first part of my undertaking § 2. The very force and weight of the word Reason and so of Wisdom Vnderstanding Truth leads to some supreme wisdom and reason for every name and pretence to these high and excellent things cannot be themselves And yet one pretence would be as good as another and the loudest sound like the strongest sword would carry it were there not some Absolute Wisdom and Reason by which all the various pretensions are to be Tryed and Determin'd § 3. We find among Men There are various Degrees and Elevations of Reasons and Wisdoms as we may stile them or of Vnderstandings some Higher and some Lower and we Naturally Appeal from the Lower to those we judg Higher till we come to what we esteem Highest And if those various Vnderstandings or Reasons are at difference among themselves we cannot but acknowledg our selves obliged and we do necessarily acquiesce in what we judg the Truest and the most excellent Understanding If we are sincere in our Search after and desire of Truth § 4. It is true this is because we do if we do as Intellectual Beings Ought Try and Examine and reduce all to some infallible Standard in which we can acquiesce and of which we have a Sense within our selves And He Or that which we find comes nearest to that Standard we most defer to and acquiesce in and cannot but do so which Argues we have all a Sense or Consciousness of some Absolute perfect Standard of Wisdom or Reason without Agreement with which what would be Reputed Wisdom is Insipience or Folly what would be reputed Reason is Irrationality and Absurdity § 5. This Infallible Standard if we make a curious and home Reflection upon it in our selves we cannot conceive of as One Abstracted Norma Rule or Line of Wisdom and Reason that doth not know it self or doth not it self know that it knows or understands That doth not Judg so as to know that it Judges and That cannot pronounce and declare according to it self and know it does so For this were such an Allay and Degradation of its excellency as is most intollerable once to suppose It must be therefore some Living Self-knowing Self-intelligent Being He or That which teacheth Man Knowledg shall not It or He know Even All Perfections of Being Omnipotence Omnipresence Eternity necessarily lead to that Self-knowing Self-intelligent Living Being who is all those Perfections And in Universal Sense and Character of Language is the Divine Being GOD who is All these and knows he is all these and who is Able even by the very Perfection of his own Supreme Wisdom and Reason uncontrollably to know even by that very Reason that he is that infallible wisdom Reason and Vnderstanding and All who reason cannot but acknowledg he is so but if there were any such Abstracted Dead Law stiled wisdom or reason God derived the Rule and Measure of his Understanding and Actions from and referr'd them to that were not Himself and his own Being He were not then Supreme but Accountable and Apostate Spirits might maintain an Everlasting and Undecidable Plea against God whether God or they themselves came nearest to that Rule but the Glory Lustre and Claritude of his Being declare him that Supreme wisdom and reason and the Rule of it and Devils Believe and Tremble Here then is the First and most Fundamental Notion of reason or wisdom The Father of Lights the Father of Spirits with whom is no variation nor shaddow of Turning is the Supreme Absolute Infallible Reason or Vnderstanding and to speak of Reason and not to Acknowledg him Supreme it is not to know what we speak nor affirm CHAP. II. Of the Excellencies that are to be Attributed to the Infinite Wisdom and Reason and that we Know cannot but be so Attributed § 1. WIth this Eternal Wisdom and Reason are all Idea's of Being not only Existing but possible to Exist in the Pure and most Exquisite Truth of each who gives a possibility of Existence to them if Infinite Being pleas'd For Infinite Understanding and Reason is the Origin and Exemplar of all Ideas the Test by which they are Tryed the Beam at which they are weighed whether Just and True or Counterfeit False and Light and the Immense Repository from whence they are Deriv'd Even as Infinite Being is the Source and Fountain of all Being and thus this Eternal Spirit Mind and Reason Sees by and in it self or in its own Spirit it s own Infinite Being and in that Infinite Being all Beings that have been are and ever shall be or that if he had pleased might have been or may be if he pleases to have them be according to their several Natures Distinctions and the Ideas of them He holds all in himself as the Fountain of Being and according to his own will concerning them All these are Held § 2. Hence arises that great and excellent word and notion Truth which is a Correspondence between Being or Reality and an Understanding Beholding and Looking upon it with Judgment any pretended Idea's that are not according to Things are Fantoms and not Idea's all other Apprehensions Conceptions Notions Conclusions that Created Understandings can Form are nothings if taken out of the Understandings that Formed them Because Created Understandings cannot touch them into Being as Increated Can and not only so but Reality and Truth Rushing against them breaks them to nothing even within the Understandings that Form'd them finding things so much otherwise And which we ought well to consider Truth and Reality take hold of Those who had no Idea's of them and to their Full Perfection of those who had only Inadequate Ideas of them as the words of the Dead Prophets took hold of the Jews Zach. 1.5 because from God however Insensible of them of the Fathers who heard them and Believed them not and of their Children who were not Born when they were spoken Now Truth is Infinite even as the Divine Being and Understanding is and of unexpressible multiplicity as the Divine Displayes in the Works of Creation and Providence are Deep unfathomable and unsearchable as the Counsels of his Will are till Revealed § 3. The Relations Aspects upon mutual Respects Proportions Operations between Being and Being with their whole state from the Infinite Increated Being to the Highest Created Being and so from one to another to the very lowest of Beings are next to be Considered some of which are Evident to Reason by Sense some by
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
Forsaking their own Habitation They are in Dependence upon their Supreme a Standard of Wisdom Reason and Truth to themselves within themselves Psal 36.9 yet so that in the Original Light Truth Wisdom Reason they see this Light and enjoy this Priviledg that is they are Intellectually Seeing Discerning Spirits Beings of Reason As the Spirit of a Man is the Candle of the Lord a Light shining in his Light Prov. 20.27 Job 35.11 who Teacheth Man Knowledg more than the Beasts of the Field and the Fowls of the Air Thus as before-said There is a Spirit in Man and the Breath of the Almighty giveth him Vnderstanding § 3. But yet it is always to be Remembred In their very Original Creation without the consideration of any after Abatement or Diminution they are but Finite and cannot see beyond the Limits and Bounds of their Creation either to Find out or Judg of what is Above and beyond Them Any more then the Eye of the Body because it is a seeing Organ and the Light of the Body can see at too great Distance without the help of Telescopes or when the Object is so Great as not to be measur'd by it but by the Help of Mathematic Instruments or so Minute as not to be Discern'd but by the help of Microscopes § 4. Of Intellectual Spirits There are by the very supreme Dispose and Arbitration of the Infinite Understanding and Reason various Spheres and Orbs Higher and more Ample Lower and more Narrow One Star differs from another Star in Glory There are Intelligences Angelic and Human. In the Angelic the before observ'd Thrones Dominions Principalities Powers which Eminencies Arise from different Glories of Understanding and so we know there are different Elevations of Human Understanding whether by the Immediate Hand of the Father of Lights and Spirits or the Disposes of Providence in the Fabric of the Body or the Opportunities of Education State and Condition in the World â—râ—v 18.1 Separation to Intermeddle with Wisdom through earnest Desire But no Intellectual Created Spirit can by vertue of its being Intellectual Transcend its own Sphere The highest Created Spirit cannot Approach within any distance of the Increated or be supposed Infinite in its Reason because a Spirit For God is The only Wise and his Vnderstanding is alone Infinite Psal 147. â— That therefore which is clearly known and within the compass of the Reason of Intellectual Beings of a First Magnitude may be above the Reason of those Below Them and so successively and Subalternately till we come to the Lowest but to the longhtyest Seraphic Understanding There are in the Divine Understanding Truths and Deeps of Counsels that are above the Reason of it so that it can be only said of the Infinite Vnderstanding There is nothing above Reason that is above it self nor contrary to it that is Reason and Truth § 5. But how much more must many and those very great Truths of God be above Reason to Fallen Lost Man so depressed and abased by sin that he cannot lift up himself but with great Difficulty in any Act of Understanding and whose Reason as hath been before more fully Argued can be of no Reputation because it can upon all circumstances consider'd give its ultimate Vote or Dictate for Sin For now the Intellectual Spirit being under an Aversion from the Father of Lights distorted by Lust and Love of Evil is easy of Access to the Father of Lyes Blinding and Bemisting it to whom it is now Turn'd How then can it form Idea's of Divine Things Behold the Proportions and true Respects of Things one to another Judg of Good and Evil of true Pleasure or Grief and Pain in a Moral Sense of Happiness or Misery How can it make true Inferences or Conclusions Rise up to the Holiness of the Law of God or receive his Manifestations of himself or submit to the Energies of his Grace it self so corrupted What was not Above it before Corrupted is now become Above it How much more Supernatural Revelations Nay They are contrary to Reason so Corrupted and Reason Corrupted to these Truths of God against which it moves in Array as Black Clouds and Vapors against the Sun and its Light So do Intellectual Spirits Angelic become Diabolic Rulers of the Darkness of this World and Degenerate Human Spirits against the Light and Truths of God and of his Word § 6. If it be said The Lusts of Men are not Reason It is True but as the Enquiry is in Job Where is wisdom to be found and where is the Place of Vnderstanding viz. in its Purity seeing it is hid from the Eyes of all Living Even as it is kept close from the Fowles of the Air Death and Destruction have heard the Fame of it with their Ears God alone understandeth the way thereof And if Man hath lost what God said to Him concerning it and is under Conviction how much it is Lost by Creation The Fear of the Lord that is Wisdom and to depart from Evil is Vnderstanding Wherein can his Reason be Now Accounted of All must be Resolv'd into what Solomon only found Counting Men one by one God made Man upright He made him him an entire Reason but he hath sought out many Inventions carrying a shew of Reason but Reason is lost A Distorted Reason is not to be confided in Such is that of All men In one Man only viz. The Second Adam Reason is found Eccles 7.27 § 7. If it be further said Shall we Allow no Reason nor Truth in the World Is It no Test to Try True and False Good and Evil by And if it be why may not Reason be Trusted in every thing And if it be not How shall we secure our selves from being imposed upon The Answer shall be given in its proper place undeâ— the Head of Revelation to each of these Enquiries by way of Answer to them as Objections § 8. But seeing this Treatise makes acknowledgment of Scripture by so many References to it I think to sum up this head viz. The Pursuit after the true Notion of Reason according to Scripture and our Inward Sense and Experience by giving the general Sense of Scripture upon the present State of Human Reason Wisdom and Understanding in our Fallen Condition that we may see how far in the Judgment of That it can be thought of Value to Decide Truth by viz. This Above or contrary to Reason that is to Human Reason yea we might Ascend higher even to highest Created Reason the Reason of Unfallen Angels in whom God puts no Trust tho his Servants Fulfilling his Will and the Ministers of his Pleasure but charges with Folly comparing them with his own Holyness and Vnderstanding which is Infinite and therefore they cover not only their Feet but their Faces their highest Perfections before him For these Stars are not pure in his sight but as to the present purpose of Human Reason Zophar so near the beginning of
more confined compass and below them they may Congregate and stir up by Reasoning and Instruction all the Light such had before and extend it as far as it can be extended under the Manutemency of the Eternal Light and Reason sustaining and acting both the higher and lower Intellects but they can give no Inward Supernatural Light when what they find is not sufficient That is the Glory of the Father of Glory and of Lights The Exalting Spirits by his Spirit is his Prerogative alone and what hath been said of Light may be much more affirmed of Grace Love Holy Conformity of the whole Spirit to Revealed Truth That is from the God of all Grace by his Spirit so that the Author of the Treatise Saw and yet would not or did not see in seeing the Renewing the Faculties by the Spirit of God Given now and of the very Organs in the Spiritual Body a Body fitted by the Quickning Spirit at the Resurrection and the Finishing All Mystery to see things above Reason as was before observ'd in the Scheme which Scripture every where Teaches is done by the Spirit of Wisdom and Revelation And yet the Dignity of the First Creation is herein still affirm'd That the Father of Spirits hath given the Immortal Spirit of Man in his own Image so that it is capable of the Inhabitation of his own Spirit as an Higher Spirit in it and hath also Engrafted and notwithstanding sin Reserved such Principles of Truth that are of Great Service and Use in the Renovation as shall be more shewn § 3. If now the Light of Creation be so unable without an higher Illumination and Grace tho considered without any Loss or Abatement of it self not only to find out but to receive Revelation much less can it be a Standard to it when it is but a Partial Light and not Adequate to Truths above its Sphere what shall we think then of a Broken Shatter'd Shipwrack'd Reason whose Light is Darken'd in its very Heavens For that it is so is Evident not only by all the Difficulties of attaining Wisdom a far off and Exceeding Deep in all kind of Knowledg but the Imperfections many Mistakes and Presumptions not born up by Truth so that when we say we will be wise it is far from us All these plainly shew a Degraded Reason But that which I look upon as the most Pungent Demonstration to every Mans Conscience is that however we may be or are convinc'd of Godliness Righteousness Soberness yet Reason is not Able to give its last Positive Peremptory and Conclusive Dictate That these are best for us in all our Actions This shews some Vertical Point in all Probity Reason in this State it is now in does not see Now this is the principal Point of Wisdom and of Reason And it was given in Creation when to Man he said equally with making weights for the Wind The Fear of the Lord That is wisdom and not only to know we ought to do it but Actually to Depart from Evil is Vnderstanding And Any Reason that does it not is Laesum Principium a Reason Broken and out of Joint For if it were not it would Operate true to the very utmost Point of All Goodness even as all other Laws of Creation are observ'd so had that Law first Given of the Fear of the Lord and Departure from Evil in Man The Reason of Man is now like the Failure of an Instrument or an Engine of the Virtuosoes in Experimental Philosophy All seems to be set Fair and True and Right But it misses in the last point of Effect And therefore notwithstanding all Probabilties and handsome Appearances it is not to be trusted Thus the present Reason of Man Judges for Piety Justice and Temperance and so seems Right for its Purpose and End but it miscarries in the Doing It is not Blessed in the Deed and so is not for its own sake in any thing to be Trusted The Reason of the First Man did not thus start aside as a broken Bow just at the Mark before his Sin and Fall If you say then How did Sin Enter The Answer is plain Adam Luxated and strain'd his Reason in Judging by it of what was above it matter of Revelation of becoming Like God more than he was by Creation not Acquiescing by Faith in the Will of and Grace of the Creator and obedience to his Command in not Eating and so was Deceived and Disobey'd and Ruin'd Himself and His Posterity by the Righteous Judgment of the All-mighty whose ways are past finding out by Reason for they are above it And yet by Trusting in our Bankrupt Reason we daily more Entangle our Selves Can we think the Fallen Adam was to be Trusted for not the Finding out that may be Allowed in the Negative but for the Judging of or Receiving a Revelation of the way of his Recovery by a Reason that had so fouly miscarryed in Reaching beyond it self And how much less is ours to be confided in as to what is above it which does so daily fall short of what was at first placed in a Just Level to that Reason § 3. The grand Revelation of God in his Word and Gospel is the Recovery of Lost Man by his own Begotten Son who came from Heaven into that very Lost Nature and Redeemed from Death Hell the Curse the Wrath and Justice of God by his own Death and by the Sacrifice of Himself and by His Mediation and Intercession at the Right Hand of God and appearing at last in the Resurrection of the Dead Bodies of his Saints and the Glorification of the whole Man is become the Author of Eternal Salvation to All that Obey Him Heb. 5.9 Herewith Fall in All those Truths of the Gospel attendant hereupon and that concenter with them Even the Godliness Righteousness and Soberness that the True Reason hath Lost are hereby Restor'd and Brought to Light in a much Higher Lustre and Spirituality with a greater Efficacy and more Indefeizable certainty That they shall not be Lost when the Spirits of those Redeemed by Christ are Redintegrated in them § 9. This is now such a New Heaven and Earth of Things that the Reason of Man if it were whole and entire as in the First Creation could not by it self Judg of nor Try in its own Beams the Supreme Excellencies and Splendors of but would be Oppressed with the Glory and Dazl'd with the Brightnefs however in some as it were Back-Parts it would see a Divinity in them As to those Glories that may be stiled the Face of them it must even as Angels submit it self to the Paramount and Infinite Reason and shut its Mouth at as at that which Had not not been Told it and that It had not Heard in first Creation How much less then can the Decayed Reason those Poor Relicks Fragments and Broken Peices of Reason judg of them But through that Sin and Impurity that hath United it self therewith the more it
and Monstrous Opinions that may be imposed upon us under the Sacred Name of Revelation and things above Reason and not to be Examined by it If we have not such a Faithful Test as our own Reasan always present to us and that may guide us out of All these Mazes and Labirinths But on the other side It is a very great disreputation to Human Reason that so great Parts of Mankind have been Involved in these so Horrible Delusions and that it hath not guided them betterr and it leads us to the Profoundest Humiliation under the Sense of the Righteous Judgment of God upon his Intellectual Lower Creation fallen from him by Sin and so abused and deceived by That higher Angelis Apostate Nature called Sathan and to earnest Supplication to him through the Redeemer That that Blessed Time may come quickly when the Knowledg of the Glory of the Lord Esay 11. Hab. 2.14 and the Knowledg of the Lord shall fill the Earth as the waters cover the Sea and also to Adore him that we have the Light of his Gospel a much surer Guide than our own Reason as it is now and a much higher Light than it was before its so great debasement by Sin in which we find all the true pure Reason that we have Lost or that we have any Sentiments Foot-steps or Remains of in us or that we can find in our selves that may assure us as far as Reason can assure us It is of God and in which the things that are most above our Reason shed yet such Beams of Light upon our Understanding and truest Reason as Assures They are from the Father of Truth and not of Lyes awakening and Enlightning Reason while it raises us far above our Reason and wherein we have above all that Highest most Assuring Sealing Holy and Comforting Spirit the Spirit of God the only Paraclet the Advocate of truth within us promised to us for which we should always Pray with an Importunity that will not be ashamed that it may be given given to us and in which it is much better to Trust with all our Hearts then to Lean to our own Vnderstanding Tho they were as the Understandings of Angels Luke 1.5 Prov. 3.5 in which so great a Number of them trusting and not in that Higher Vnderstanding and Spirit Fell and are in Chains of Darkness to the Judgment of the Great Day So little Encouragement have we to trust in Created reason CHAP. V. Of the third Head Proposed viz. The Nature of Mystery THE two main Hinges of this Debate viz Concerning Reason and concerning Revelation as Above The Introduction of the 2d Head concerning Mystery or Contrary to Reason having been so far Treated of The further Discourse of Mystery may seem unnecessary seeing it is on both Parts agreed Above or contrary to Reason demtermines Mystery or not Mystery But because Mystery or not Mystery bears the Face of the whole matter in Dispute and especially because Reverence of the word of God and of the Truths of it as an Ark or Sanctuary of and for which the Spirit of God hath Separated and Sanctified the Word Mystery It calls for a particular Research how and to what Truths and for what Ends It hath so Consecrated it The Sense or Significaaion of the word it self may be derived from the Old Testament where we meet with the plain notion of mystery the Mosaic Types are presented as mysterious by the Veil thrown over Moses's Face even as the Apostle calls them Figures so we read of Secret Things Things kept secret The secrets of Wisdom Proverbs and the Interpretation of them Parables Dark Sayings of the Wise Prophetic Visions All in Figures some of them Interpreted others left under their Veils This Original of mistery is worthy to be preferrd as most Pure and Divine And there is a Hebrew word of very near found comporting with the Sense though never so applied by the Sacred Text viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which easily passes into the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And yet it might fall in herewith The word mystery was a word known to the Gentiles to signify the Secresies of Pagan Devotions Communicated only to their mystae peculiar Devoted Persons However those Rites were fowl and Idolatrous The Spirit of God was pleased to take it from those impure uses as the Merchandise and Hire of Tyrus to be Holiness to the Lord to convey the Apprehension of the Secrecy of the Truths of the Gospel as Revealed in it by himself at that Time that had been hidden before and at that very time from those who Believed not the hidden Wisdom of God spoken to them who were the Perfect or the Consecrated Mystae of it Thus as God was pleased to separate the Gentiles Rom. 15.16 and Sanctify them as an Offering to Himself by the Holy Spirit through the Preaching of the Apostles who were before as Vnclean so he pleased also to Hallow this word mystery however impure in its former use and to appoint it a Vessel of Honour to himself Let us now consider the importance of it in the Sacred Writings of the New Testament with the Reason of things that shall be Discoursed out of it and Universal consent of Language in it § 1. The Spirit of God makes use of the word mystery in speaking of the whole Frame and Complex of the Gospel the Preaching of which is said to be the Revelation of the mystery which had been hid in God Rom. 16.27 1 Cor. 29. c. 4. 1. Colos 1.26.27 The Preachers of the Gospel are called Stewards of the mysteries of God It is stiled the mistery of Christ the mystery of Faith the hidden Wisdom of God in mystery Ordain'd to the glory of Saints to whom it is given to know the mysteries of the Kingdom of God This mystery Now this so often Repeated Denomination of the Gospel by mystery not only as before but since the Rrvelation of it and without any mention of Revelation together with the calling it mystery shews It is an Appellation the Spirit of God much Delights in and hath made as one may say the very Title of the Gospel It is therefore very amazing Any one who professes a Veneration of its Records should be so Industrious and Buisy to tear it off and pull away this Seale It is most true Revelation hath much chang'd the State of mysteriousness in the Gospel but hath not so Removed mystery from it but that there is principal Reason that even surmounts the Clearer Revelation of it in the New Testament why the Title is still continued For it is plain mystery may be in some sense Revealed and yet be mystery still notwithstanding that Revelation Nebuchadnezzar's Dream was in it self a Revelation from God to that Proud Monarch Dan. 2.12 and yet was mystery till Expounded by Daniel because not understood So Daniel's Visions when he himself understood not The Prophets Researched upon the
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
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
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
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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉