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-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
Scripture and those Intellectual Exercitations upon them are suited to Men of Thought and Contemplation though not so Familiar to Common Readers or Hearers who may yet have those Difficulties Masticated and Prepared for them by more plain Discourses I do not yet Plead for Binding Men's Faith and Consciences to any Words or Form of Words that do not especially in Christian Mysteries Keep as close as may be not onely to Scripture-Sense but to Scripture-Expressions with as little variation as is possible Comparing Spiritual things with Spiritual and that they who do this come nearest to the Thing as the Author speaks though with what Design in his Explaining of those Words p. 5. I will not undertake to Judge Let him therein Stand or Fall to his own Master The Things that give me Scandal in the Treatise are First The Boldness and Insolency of the Frontispiece so very Contemptuous and even Contradictory to the Constant Language of the New Testament Styling the Gospel Mystery and its Truths Mysteries whilst that openly Bears out Christianity not Mysterious this savours of Too mean an Esteem of the Sacred Stamp and Superscription and the Images it gives of Things and Highly Countenances Antioscripturism which yet the Writer would Appear not to have any Favour for I look upon it as a Just Occasion for a Christian Zeal against it That the Deists as the Men of Reason and Virtuoso's as they would be Thought in Religion Take the Pretensions of this Treatise as Service to Themselves Finding so much settled in what They Account Their own Territory and Demesne Reason and Free-Will And in the mean time they Act the Part of Ananias and Saphira They Keep Back or Withdraw some Noblest Principles of the Gospel on these very Interests To which Secret Service one cannot but Suspect this Discourse is Devoted I cannot but be Troubled The Observing Atheist with whom the Deist is in a Close Allyance Rejoyces to find his Account in this Suppositing a Dead Child of Reason and Free-will as they now go amongst Men in the Room of that Living Spirituous Christianity of the Scriptures or at least That it is Divided between a Nominal Faith and a Philosophy that is indeed Vain and Science Falsly so Called The Beaux-Esprits The Men of Ayr and Wit are pleas'd with Meeting the Sacred and Awful Mysteries of Christian Religion under Burlesque and Railleny which ought to Affect the Sincere Lovers of it with Sadness and Lamenting such a Prophane Temper of the Age. I will not Deny That some not to be Looked upon with so Ill an Eye as the Former who do not Closely Inspect nor Penetrate the Scope and Tendency of such a Discourse but suffer Themselves to be Impos'd upon by Palliations and Pretences think it Innocent But even this Deserves Lamentation as shewing a Soft and Tame Surrendry of the Faith of the Gospel or a Gallio-Like Spirit that does not Generously and Genuinely Care for these Things But All who more Wisely and Discerningly Consider such Dissertations in their Spring and Issue are Aware How Destructive to and Subversive of the Doctrines Life and Power and even of the Profession of the Gospel they are On the Whole therefore I make this Solemn Profession with Appeal to Him who Searches Hearts That I have no other Design in this Answer but the Glory of God in the Blessed and Glorious Gospel of his Son the Salvation of Souls That they may Buy the Truth and not on Any Fair Glozes Sell it And therefore I can with All Humble Supplications and Assurance Commend the Vndertaking to the Divine Acceptance in and through the Mediator and to His Blessing upon it to the Approbation of Sincere Christians and to the very Reason of the Adversaries between God and their own Consciences THE SCHEME OF THE TREATISE Christianity not Mysterious and of the Answer to it THE Fairest and Clearest Method for the Attaining Truth in any Debate is the Plainest Laying Down the State of it or Giving a Scheme of what is Agreed on Both Parts of what is mainly in Difference and of the Principal Topicks of Argument on each side These therefore I would lay down in one View P. 40 4 c. 1. There is an Acknowledgment on Both Parts of the Divine Original of the Gospel and of its Truths That They are from God The Advantage of which in Deciding this Controversy is That whatever is regularly Argued from Scripture and from the very Stream and Current of it is to be Own'd Receiv'd and Rested upon as Truth by each Party and is undoubtedly Agreeable to Right Reason and Right Reason to it 2. There are yet Truths of the Gospel P. 40 41 c. that could never have been Found out by the Truest or even the Highest Created Reason seeing they are the Deeps of God and can be known onely by Revelation from Himself The Advantage of this Acknowledgment is That in Regard of the Original of the Truths of the Gospel whatever of Adorableness and Exciting Profoundest Reverence is Imported in Divine Mysteries is for ever due to the Truths of the Gospel as in their Unsearchable Spring and Origin And this certainly ought to have Moderated a Zeal without Knowledge or Due Consideration of All that do but Acknowledge so much in De-Mysterizing them if I may so speak or Laying them Common This should Conciliate to them most Humble Veneration and Love as Inestimable Pledges of the Good-will of the Supreme Being to such Unworthy Despicable Creatures as we the Children of Men Are to whom the Gospel is Vouchsafed and even of Condescension to Angels whom Sacred Writing shews to have an Interest at least of Beholding with Admiration and Delight And besides this there are Reasons as will appear that what is so Originally Mystery should be always so till such a State of Perfect Comprehension as wherein All Mystery shall be Finished 3. It is Acknowledged That the Gospel is prepared Sect. 2 3. Chap. 3d. and even Gloriously Accomplish'd to Inform and to Illuminate And that it was Attended with an Undoubted Evidence and Demonstration of the Power of God in Miracles that might give All Assurance and Satisfaction to the Reason and Mind of Man That it was and is from God The Advantage of this Acknowledgment on Both Parts is That hereby First There is an Unpassable Gulph Fix'd between the Great Mystery of Godliness and the Mystery of Iniquity which is a Mystery of Darkness as Darkness it Self and its Miracles Lying Wonders that is Wonders of Darkness Like only to the Foul Idolatrous Mysteries of Paganism and its Fables as Scripture continually shades the one by the otheâ— Let there therefore be no shade of Reproach cast on the Gospel Notion or style of mystery from the mystery of Iniquity seeing the One is separate from the Other as Light from Darkness or as Heaven from Hell and that by Scripture it self which though it uses the word mystery so continually as
a Vessel of Honour and Proper to its own Divine Truths hath yet set Antichristianisme the Counterfeit of Christianity under the Title of a Counter-mystery also the mystery of iniquity 4. It is from hence Agreed on Both parts that Faith is no Implicit Sequacious Blind Assent but a Grace of Greatest Wisdom and Understanding Full of Clearest Light and Perceptions of Truth Able to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very Presence or Solid Argument of Things not seen the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Demonstration of Things Hoped for The Advantage of this Agreement is that if notwithstanding this There shall be Found some Intimate and even Essential Reason why mystery should be Acknowledged mystery and that even because Faith is so wise and Intelligent a Grace It will then come home to the Decision of the Main Point whether Christianity be mysterious or not and it will be Decided for it 5. We are Both One That we have not Adequate Ideas of the Truths of the Gospel nor Behold the Essences of the things therein no more than we have Adequate Conceptions of the Divine Being or Attributes or can Behold the Divine Essence Nor have we so much as Adequate Conceptions of Things in Nature nor can behold their Essences The Advantage of this Acknowledgment lies in this That one Undenyable Sense of mystery viz. Some Kind of Concealment and Reserve is Found in the Truths of Christianity There are such Secresyes in them that we cannot by our selves have Proportionate Apprehensions nor Adequate Ideas of and yet that this cannot be a sufficient Reason of mysteryzing them But if there may be Reasons given why their Hiddennesses should be called mysteries and the Secrets of Nature not on those Reasons styled mysteries Yea if some Reason of Great Value may be given why the Truths of the Gospel may be called mysteries more particularly then the Divine Being and Attributes which yet cannot be Found out to Perfection This Acknowledgment may be very serviceable and conduce much to the Stating the Principal Point now in hand 6. It must of necessity be Agreed by All that have Reverence for the Gospel and the Revelations of it That there are no Real Contradictions therein All such are to be Remov'd into the mystery of Iniquity with All Things that would come within the Verge of Religion and are of a Trivial Nature or which Falling under a Contradiction in the very Judgment of Sense can be likened to a Ball White and Black together or a Square that 's Round or a Cane without Two Ends. For all the Truths of Christianity are not only Free from Contradiction but known to be from God by the Heavenlyness Dignity Salutariness of their Nature Tendency to the Glory of God and to the Salvation of Souls But as to seeming Contradictions where the Seemingness is the Effect of the Weakness and Darkness of our Intellectual Powers and that are Dimm'd with the Vapors of Corruption and Steams of Lust and where the Objects are Pure Spiritual Sublime and we do not in our Grossness Comprehend them Herein a more strict Account is to be taken than the Author hath given 6. That to Understand the Truths of the Gospel so as to Receive Them the Prejudices of a Carnal Mind and all Lusts are to be Remov'd Men must be Humble not Proud Considerate not Hasty Diligent in Search after Truth not Slothful or Careless They must use their Reason and Intellectual Faculties aright The Advantage of this Acknowledgment on both sides is That it lets us into a Great Reason why the mysteries of the Gospel are to be Allow'd mysteries Because there is a necessity of Divine Grace to Enlighten and Conform the Mind to the Obedience of Faith 7. There 's a Supposition in the Treatise of Supra-Intellectual Truths that none can understand except their Perceptions be Communicated to them in an Extraordinary Manner as by New Powers and Organs And by the same Favour these Truths are Communicated from One to Another in the Preaching of the Gospel Now this Supposition I mean of Supra-Intellectual Truths and a Supernatural Manner of Communication at a Distance and so Coldly Supposed is That which I would endeavour to make good to be the Constant and Uniform Sense of the New Testament as appears by those Expressions of the Spirit of Wisdom and Illumination of which the Author himself takes notice Regeneration and Renovation of the Spirit of the Mind And I see not what Absurdity or Unreasonableness the Author can charge upon it since he owns There are Men Taught of God and that God wants not Ability Rightly to Inform them as necessary to such Communications p. 132. That he Himself does not suppose Absolutely New Faculties or Organs but as by New Faculties or Organs I look upon as a Great Truth of the Gospel In this Supposition therefore the Word of God which is sharp as a Two-Edged-Sword seems to me to have met him as the Angel of the Lord did Balaam in the way with a Drawn Sword Warning him that his Reasoning is in the Sight of God Perverse and to be cut in pieces by it Lastly Herein I am of the same Mind with this Treatise and the Author of it as that on which he Builds his Discourse throughout if it be but Explained Aright and That Aright as I suppose he will allow viz. For any thing to be mystery is to be Above our Reason Acting according to our Innate Ideas those that may be supposed to be Concreated with us or that we have a Natural Power to Form and to Reason according to in our present state And whatever is not Above these Ideas and our Reason acting upon them is not mystery though we have not Adequate Ideas or Perfect Conceptions of Things or Intuition of their Essences Now if Reason be taken in this Limited Sense there may be and as things are there must be mystery But if in a Supreme Absolute sense it is certain As there can be no Truth Above Divine Reason so there can be no mystery Contrary to Reason can only be supposed of any Truth as Corrupted Reason can be called Reason Or as Men will obstinately hold their Measure of Reason to be the Standard so that whatever is Higher or Deeper Longer or Broader then that Measure or Standard is not Reason but Contrary to it Now either of these is so Falsly called Reason that they have very little Interest in the strictest Consideration I confess of mystery But seeing This Corruption of Reason or Adherence to any Short Measure of though True Reason be now a Depravation Immedicinable but by the Lifting up of the Mind above it self by a Supernatural Power The Truths of the Gospel may too Truely be said to be Contrary to Reason and so mystery even as and more then if they were Above Reason only The Advantage of this Accord in the Description of mystery is That hereby a clear and distinct understanding of what is
endeavours to Rally and Re-unite it self because of that Corruption wherewith it is so Tainted and Defiled that even the Mind and Conscience of the Vnbelieving are Defiled Not only the greater Ignorance and want of Skill but the greater Enmity and Hatred to such a Superior Light stirr'd up as well as blinded by Sathan It Discovers and Detects it self of And all Directions Advices or Commands to Separate it self from that Corruption are but Prescribings to the Blackamore to change his Skin and the Leopard his Spots For this Corrupted Reason it self Teaches so and can do no otherwise to Refuse Divine Truth Jerem. 13.23 Hence have sprung all those Bold and Daring Efforts of pretended shrewdness of Reason and Argument Insolencies of it in Scorn and Raylery against the Purity of the Doctrine of Christ That Arch-Fallen Reason the Devil Turnes himself into all shapes sometimes as a severe Rationalist sometimes as a Sarcastic Scoffer and sometimes is Transform'd into an Angel of Light and as a Zelot for the Honour of Christianity and therefore it is no wonder 2 Cor. 11.13 c. if his Ministers are Transform'd so also and even as the Ministers of Righteousness And all these very Shapes hath The Treatise we have to do with put on § 5. It will be said If Reason be not in a Capacity to Receive Revelation what shall Receive it Is it to be swallowed in Ignorance and Blind Obedience or by an Implicit Faith the Answer is The Infinitely Only Wise God Rom. 16.27 as the Apostle Adores him upon the very Account of the Gospel the Mystery kept hid and Revealed after for the Obediente of Faith hath prepared a New Creation a Regeneration a Renovation of the Spirit of the Mind viz. Faith a New Understanding and Light a Grace of great Wisdom and Intelligence and were it not for Confounding it with the Exploded Fallen Reason as men are so inclin'd to do who are so Desirous to be Teachers of Reason but not Rationally as the Jews were of the Law but not Lawfully not Knowing what they say nor whereof they affirm It might be call'd 1 Tim. 17.8 a New Reason that sees in and by and is wholly guided by Revelation in and from the word of God Dwelling richly in it in All Wisdom and Spiritual Vnderstanding And in this Light it Proves and Examines all Things and holds fast that which is good And that which is Above All In this New Creation and Faith the Light of it The great Redeemer by his Spirit Unites himself to the Renewed Spirit and Dwells in it which is a Spirit of Wisdom and Revelation Ephes 1.17 1 Cor. 2.12 and so Reveals the Deeps of God that we might know the Mysteries of the Kingdom of God and the Things that are freely given us of God § 6. If it be further Demanded Is the First Creation and the Reason of it wholly Antiquated and Removed in the New Creation The Answer is All the unchangeable and unmovable Parts of it are comprehended and taken into the New Creation and much Exalted And even as to men Unrenewed and before Renovation The Great Redeemer hath laid hold upon and made a Reserve of some great Principles of Truth and Reason or Re-imprinted them in the Minds of Men in General and the Law is Written in the Heart Rom. 2.14.15 even of the Gentiles for many Great and Wise Ends of the Government of the World And that These may give Testimony to the Holiness Purity Diviness and Wisdom of the Truths of Revelation They are a kind of Rude Draught or Indentings which the New Creation takes hold of in the Minds of Men that they may know by them The Light of the Gospel is from Heaven and of God And on the Account of this They are Righteously Condemn'd who do not Receive the Truths of it so far as these Impressions of Natural Light Lead and it is certain here is the Condemnation of men that They have not Believed in the Name of the Son of God Joho 3.18 because they loved Darkness rather than Light and that because Their Deeds are Evil And on this Account also even in Devils and Lost Spitits those Principles of so Great Light given in the first Creation are Preserv'd by God in Highest Actuation that do what they can They may Glorify His Justice in their Condemnation Thus is his way in the Sea and his Path in the great Waters and his Foot-steps cannot be Traced as yet or in the way of his present Government of the World He who is Light and in whom is no Darkness at All Causes Light to prevail to Condemnation where it hath not and does not prevail to Conformity and Obedience to it But in the New Creation Behold all things become New 2 Cor. 5.17 There is Inward Supernatural Illumination and the Power of Grace and Holiness Conforming the whole Intellectual Spirit to it and Comprizing also within it self the First Illumination so that it is known to be that First Illumination that Revelation hath yet taken wholly into it self that there may be no mis-judging by a Partial Light and yet the Testimony of that Light preserved Steered but Exalted Far above it self § 7. It may be largely Remonstrated upon how great Affiance there is due to the Light and conduct of Reason in the Government of States of Families of Human Affairs in all Sciences and Arts Astronomy Physick Mathematicks Musick Agriculture Architecture Navigation Manufacture and how certain and evident the conclusions that are made according to it are and what Trust therefore may be given to it in Religion But on the other side we ought to consider How much Darkness and Ignorance there is How difficult and slow the Attainments of Knowledg are How many things yet unknown How many Errors and Mistakes hardly found out and more hardly Corrected what great Differences and Disagreements of Judgments in most things pretended to be known And we shall have great cause to Resolve all the Honour and Glory we think so due to Human Reason into the Glory and Praise of the Infinite Reason Wisdom Vnderstanding Truth and Goodness who holds All Beings and Truths together in his own Understanding even as in his own Uochangeable and Immense Being else all had been soon Dissolved and who for his own Glory and Government of the whole Creation gives such and such Degrees of Assurance to the Understanding of Man in so many Things and yet Humbles it under so many and so great Failures That it may not presume upon it self especially in things relating to himself being convinced of its own shortness in what it is more easily sensible of Of all which Those last Chapters of God's Expostulation with Job are so great an Admonition I need enlarge no further upon it S. 8. It may in the last place be urg'd what security have we against all the Impostures of Paganism Antichristianism Mahometism and other Portentous
the Assistances of its General Grace apply themselves with Humility and sincere desires of its Truth to the Word of God find great Sweetness and Satisfaction and an unusual Light ariseth in Opposition to Darkness The Entrance of thy Word giveth Light it giveth Vnderstanding to the Simple Psal 119.13 Eccles 5.1 2 Tim. 3.7 nothing is more Abhor'd by it than Superstition the Sacrifice of Fools the sillyness of even Women ever Learning never able to come to the Knowledg of the Truth All these things are to be remanded to Paganism and Antichristianism and are the Characters of the mystery of Iniquity Nor do the mysteries of Christianity consist in dark and cloudy Speculations or thorny Scholastic Disputes those oppositions of Science Falsely so call'd They are rather the Boldnesses of Reason that would bring down the mysteries of the Gospel under it self and the Artifice of Sathan so to entangle them whereas in their own pure Fountain the Word of God They are all profitable for Doctrine Reproof 2 Tim. 3.16.17 Rom. 15.4 Instruction in the ways of Righteousness and that through the Patience and Comfort of the Scripture we might have hope and they make often an outward Reformation where they have not the full saving Effect Gospel mysteries are not therefore the Monopoly or the Engrossment of a Profession Heb. 5.12 1 Cor. 4.1 or a Priest-craft every Christian ought to Aspire to be a Teacher and the Faithful Stewards of these mysteries to use utmost Diligence they may be so as the greatest Seale of their own Ministry Acts 20.26.27 Col. 1.18 Jud. 12.13 And woe to them if they shun to that end to declare fully the Counsel of God Teaching every man and Warning every man that they may present every man perfect in Christ Jesus Not Wells without Water or Clouds without Rain It is only for Order and Government sake and in Trust that this grand Office may be certainly Discharged that there is a distinct Presbytery who are only worthy of double or of any Honour at all but upon their Labour in the Word 1 Tim. 1.17 v. 13.15.16 and Doctrine and watching Night and Day to save themselves and those that hear them who might attend on this very thing and give themselves wholly to Reading and Meditation for general Profit A Guild for mystery is only proper to the Craftsmen of Diana the Merchants of Babylon the Priests of Antichrist False Apostles whose Reproach thrown upon the Gospel Their Lord will Return upon them and the Blood of Souls lost by their Unfaithfulness in the discharge of their Duty and to conclude this Branch Gospel Mysteries shall not be mysteries for ever but the perfect Comprehension of them is Ordained for the Glory of Saints and the Knowledg of them tho not perfect here yet shall end in the brightness of the Firmament to all the Wise in them and They who Instruct in them shall shine as the Stars whereas the mystery of Iniquity shall be consumed by the Brightness of the appearance of Christ and the Ministers of it go into Perdition those Planetory Stars are They for whom is reserved the Blackness of Darkness for ever Dan. 12.3 2 Thes 2.8 Jud. 13. § 5. The Reason therefore of so close adhering to the word and notion of mystery is that high Reverence due to the very word the wisdom of the Divine Spirit hath chosen 1 Cor. 2.13 c. 1.10 who compares Spiritual things with Spiritual if Christians should speak the same thing as the Apostle Admonishes who would not desire to speak the same word the Spirit of God hath so often used This is an Honour due to Scripture and to the Holy Spirit the Author but beyond this the Gospel Notion of mystery Keeps up the Reverence due to these great Truths for the sake of that Abysse of Wisdom Love and Grace from whence they Flow and puts us in mind always of their Original and that Riches of Compassion making known what had else for ever lay hid The sense hereof keeps always low all proud Reflexions on our own Reason and Holds in a constant dependence upon the Enlightning Grace of God This keeps the Divine Life at the due Elevation being laid up in Divine mysteries and Issuing from them by the Enlivening Spirit of God not Prostrated to Fallen Reason and its Power of Free Will as at the Highest but a more exalted Ethics or Moral Philosophy Hereby the Truths Revealed in the word are kept safe from Sacrilegious Violation or being Condemn'd at the Tribunal of corrupt Reason but Enthron'd in mystery far above reason this Gives the Adequate Account of miracles not only to assure the Revelations they Sealed were from God but to shew a Supernatural Power like themselves necessary to Enlighten the Understanding and to Sanctify the whole Spirit in conformity to them This gives Reason to an Earnest Desire of that Eternal Life and Happiness the Exceeding and Eternal weight of Glory shewn to be Incomprehensible as the Truths in which they are contain'd and that lead thereunto and which cannot be comprehended till that finishing of mysteries in that Everlasting Kingdom Now all these Reasons of Holding Fast the Evangelick word and Notion of mystery are as so many Countermines to the Artifices of Sathan and his Instruments to Deprive us of the Real Benefits of it and therefore we ought to be Jealous over them for our own and others sake least as the great Engineer of false Reason beguiled Eve with it 2 Cor. 11.1 so our minds should be Corrupted from the Purity of Divine Truth as It is in Christ For thus Antiscripturism and Superstition mutually circulating one into another by the Help of Human Reason and Imagination have produced Paganism Antichristianism and Mahometism of which Intimation was before made § 6. To conclude then the whole concerning mystery as above Reason that is above our Fallen Corâ—upted Reason That great Oracle of our Lord of which intimation was before made gives us the sum of the matter Mat. 13.11.12 c. he speaking to his Disciples sayth to them Vnto you it is given to know the mysteryes of the Kingdom of Heaven To others it is not given This is the First occasion the Spirit of God was pleased to take to make use of the word mystery in the New Testament and it was before the calling of the Gentiles which gives a more Heauenly and Divine Descent to the use of the word mystery than the taking it from the Familiarity the Gentiles had with it Psal 49.4 Psal 78.2 and accommodating the Language of the Gospel to them For it alludes to that of the Psalm I will open my mouth in a Parable I will utter dark sayings of Old And it is applied by Christ to the distinguishing Grace of God giving to some to know these mysteries and hiding them from others To them it is not given which is the most proper notion of mystery in all
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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
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
things Revealed by God to them what the Spirit of Christ in them did signify and did not think it concern'd them not because they wanted Idea's of what they understood not Christ Taught by Parables which were yet mysteries till opened by him and to all but those to whom he opened them The Book we call the Revelation is still mysterous This I urge that the joyning the mystery of the Gospel with Revelation may not be looked upon as proof sufficient it is no longer Mistery § 2. There are particular Branches of Evangelical Truth to which the Spirit of God is pleased peculiarly to apply mystery the first Scripture of the New Testament in which we find it used Matth. 13.11 I reserve for after consideration Colos 2.2 viz. The mysteries of the Kingdom of Heaven so of the mystery of God and of the Father and of Christ Of which I will give a further Account in the close of the Discourse The Mediatorship of Christ in the various Progresses of it to highest Glory shall remain without Controversy the great mystery of Godliness till his Return in Glory wherein It is most manifest as there are some Points very Indisputably deeply mysterious 1 Tim. 3.16 as God manifested in Flesh Justified in Spirit So others more plain as Preached to the Gentiles believed on in the World that as to their out side were plain matters of Fact Yet these as well as the others make up the great mystery of Godliness which shews there is some deep Reason in the Eye of the Divine Spirit why the Notion and Word mystery should be applied to each truth of the Gosyel though some of those truths are more plain Ephes 5.26.32 than others the Union betwixt Christ and his Church and so with every Believing Soul is what will be mystery till he present it to himself in every particular Member of it à glorious Church not having spot or wrinckle Rev. 19.7 which The Revelation stiles the Nuptials of the Lambs Wife and the Marriage Supper of the Lamb For who can declare this Union rather inwardly perceived than possible to be Expressed yet The Final Recapitulation of all things in Heaven and Earth in Christ that shall be Happy and Blessed is stiled the mystery of the Divine Will and it is to be done in the grand Oeconomy of the Fullness of Times or of all Time when mystery shall be Finished and before which it shall not be Finished but Remain mistery till then according to the Sense of all Scripture There are some great Propheticks of Scripture as the Fulness of the Gentile Churches or their coming to a fuller Light after the Eclipse of the Apostasy by Antichrist Rom. 11.25 Ephes 3.3 1 Cor. 15.51 Rev. 1.30 c. 10.7 1 Cor. 13.1.2 together with their whole number coming in and making one Body with the Israelites or rather a Joynt Body The mystery spoken of the Changing of the Living Saints at the coming of Christ the mystery of the seven Stars and seven Candlesticks and the mystery of God Finished of which I fear there are yet so low Idea's in the general Professors of Christianity that if ever they were mysteries they are so still as particularly to Instance in that of the Living Saints Changed which we generally look upon as if it meant no more than the suddenness of a change equivalent to Death upon those Saints who shall be Found Alive at the Coming of Christ which is so far from a mystery that it cannot be otherwiie the Coming of Christ being so Instantaneous as Scripture every where declares it which Assures there lies a much deeper sense under those words as comparing them with The Living The Remaining or rather Reserv'd twice used 1 Thes 4.15 17. will assure them who closely consider it But I think it unseasonable any further to engage herein only to observe the Importance of the word Mystery in Scripture to be That what it Reveals as in the Sum and main Substance hath yet unconceivable Recesses and Retirements of Truth which we connot yet comprehend or find Ideas of and yet what it doth Reveal is of great moment to us and ought to fill us with a desire of Fuller Comprehensions of as perfective of not only of our Understandings but makeing blessed our whole Man § 3. There is yet remaining one use more the Scripture makes of the word mistery in what it doth not own as mystery of or from it self but Blazons as Counter-mystery to it self and so far as we suppose the Holy Spirit transferr'd the use of the word mystery from Pagan Idolatrous Impurity it does in this one Instance Refund it and place it on its own Base And this is the mystery of Iniquity of which the Apostle speaks 2 Thes 2.7 And after leads us to the Land of Shinar as the Base of it Babylon the Great on whose Forehead was written great mystery Rev. 17.7 And herein Scripture on one side teaches us the Sense of mystery that it signifies Coverture and Concealment For tho these two mysteries differ as Heaven and Hell for in one we have the Deeps of God In the other are hid the deeps of Satan though under the Name of a Catholick Church Antichristianism under the Name of Christianity It teaches us therefore to Abhor to Ascribe to Gospel Mystery any of its Cheates or Lyes But in that this Mystery of Iniquity is not Consum'd but by the Breath of Christ's Mouth and the Glory of his Appearance It shews the Gospel shall continue Mystery while this Counter-mystery is sufferr'd to Endure § But while we thus according to the Gospel it self speake of it as mystery and that the mystery of Iniquity is a counter-mystery to it we Exalt the Wisdom of it as the Glorious Gospel of the Blessed God only Wise Just and Right Prov. 8.6 c. 1 Sam. 2.3 2 Pet. 1.16 c. 1.4 1 Tim. 5 4. c. 4.7 c. 6.20 the words of whose Lips are All in Righteousness and there is nothing Froward nor Perverse in them His mouth speaketh Truth Wickedness is an abomination to his Lips He is a God of Judgment and by him All things are weighed Nothing of Jargon or Chymere The Gospel abhors Fables either those cunningly devised or Old Wives Fables Endless genealogies oppositions of Science falsly so call'd All these are peculiar to the mystery of Iniquity its Lyes and Delusions after the manner of Satan the Lyar from the beginning and the Father of Lyes the Baalzebul and Baalzebub the God of Dung and of a Fly but the mysteries of the Gospel are all of greatest weight substance of Wisdom and Truth and hereof it gives assurance to all Believers who are not Blind Devotionists Colos 2.2 but have All Riches of the Full Assurance of Vnderstanding even in the mysteries of the Gospel that are most sablime altho it be an Understanding of Faith as hath been already and shall be further shewn yea even those who 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