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
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
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
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
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
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
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
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