Christianity the Great Mystery, Discourse

Christianity the Great Mystery · Discourse

p. 13A 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, foreign, 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,foreign. as Reaſon, viz. Spirit, Mind, the Ʋnderſtanding, the Diſcurſive Mind, Wiſdom, Knowledg, Truth; The Wiſdom, that is the Fear of the Lord, the Knowledg of the Holy, The foreign, the Law p. 14Written 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. foreign; and to apply it to the Son of God, foreign, the Reaſon, as Scripture is, The Writing; therein Sanctifying the Learning of Egypt, foreign ſo Tranſcendent a Revelation, and ſo plainly pointing upon the ſenſe of that word, we are to be upon, in ſtyling that foreign, 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 Ʋnderſtanding planted in the Mind, or intellectual Spirit of Man, conſtituting ſuch an Intellectual, Rational Creation; altho in this Fallen Condition of Man, there are only ſome Reſerves, or ſome Mentions and Ruins of it.

§. 1. IT is agreed on both parts, as is acknowledged in the Scheme Foregoing; That to be Above, or not above Reaſon, determines Myſtery, or no Myſtery; it is moſt neceſſary therefore to Examine, wherein the true nature of Reaſon conſiſts, aſcending up to the Supreme and Eternal Reaſon, and coming down by the ſeveral Scales, and Degrees of Created Reaſon, and in Created Reaſon to conſider it as Upright and Entire, and as Fallen and Depraved. To make therefore the Exacteſt enquiry after the Scripture-notion of Reaſon, comparing it with the intimate ſenſe of Man-kind (if that ſenſe be duly Reflected upon) ſhall be the firſt part of my undertaking.

§. 2. The very force and weight of the word Reaſon, and ſo of Wiſdom, Ʋnderſtanding, Truth; leads to ſome ſupreme wiſdom and reaſon; for every name, and pretence to theſe high and excellent p. 15things, cannot be themſelves; And yet one pretence would be as good as another, and the loudeſt ſound, like the ſtrongeſt ſword, would carry it, were there not ſome Abſolute Wiſdom, and Reaſon, by which all the various pretenſions are to be Tryed and Determin'd.

§. 3. We find among Men, There are various Degrees and Elevations of Reaſons and Wiſdoms (as we may ſtile them) or of Ʋnderſtandings; ſome Higher, and ſome Lower, and we Naturally Appeal from the Lower, to thoſe we judg Higher; till we come to what we eſteem Higheſt; And if thoſe various Ʋnderſtandings, or Reaſons are at difference among themſelves; we cannot but acknowledg our ſelves obliged, and we do neceſſarily acquieſce in what we judg the Trueſt, and the moſt excellent Underſtanding; If we are ſincere in our Search after, and deſire of Truth.

§. 4. It is true, this is, becauſe we do; if we do, as Intellectual Beings Ought; Try and Examine, and reduce all to ſome infallible Standard, in which we can acquieſce, and of which we have a Senſe within our ſelves; And He, Or that which we find comes neareſt to that Standard, we moſt defer to, and acquieſce in, and cannot but do ſo; which Argues, we have all a Senſe, or Conſciouſneſs of ſome Abſolute perfect Standard of Wiſdom or Reaſon; without Agreement with which, what would be Reputed Wiſdom, is Inſipience or Folly; what would be reputed Reaſon is Irrationality, and Abſurdity.

§. 5. This Infallible Standard, if we make a curious and home Reflection upon it in our ſelves, we cannot conceive of, as One Abſtracted Norma, Rule, or Line of Wiſdom and Reaſon, that doth not know it ſelf, or doth not it ſelf know, that it knows, or underſtands; That doth not Judg ſo, as to know, that it Judges, and That cannot pronounce and declare, according to it ſelf; and know it does ſo; For this were ſuch an Allay and Degradation of its excellency, as is moſt intollerable once to ſuppoſe: It muſt be therefore ſome Living, Self-knowing, Self-intelligent Being, He, or That which teacheth Man Knowledg, ſhall not It, or He know? Even All Perfections of Being, p. 16Omnipotence, Omnipreſence, Eternity, neceſſarily lead to that Self-knowing, Self-intelligent Living Being, who is all thoſe Perfections: And in Univerſal Senſe and Character of Language is the Divine Being, GOD, who is All theſe, and knows he is all theſe; and who is Able, even by the very Perfection of his own Supreme Wiſdom and Reaſon, uncontrollably to know, even by that very Reaſon, that he is that infallible wiſdom, Reaſon and Ʋnderſtanding; and All who reaſon cannot but acknowledg he is ſo; but if there were any ſuch Abſtracted Dead Law, ſtiled wiſdom or reaſon, God derived the Rule and Meaſure of his Underſtanding, and Actions from, and referr'd them to; that were not Himſelf, and his own Being; He were not then Supreme, but Accountable; and Apoſtate Spirits might maintain an Everlaſting and Undecidable Plea againſt God, whether God, or they themſelves came neareſt to that Rule; but the Glory, Luſtre and Claritude of his Being declare him that Supreme wiſdom, and reaſon, and the Rule of it; and Devils Believe and Tremble: Here then is the Firſt, and moſt Fundamental Notion of reaſon or wiſdom; The Father of Lights, the Father of Spirits, with whom is no variation, nor ſhaddow of Turning, is the Supreme, Abſolute, Infallible Reaſon or Ʋnderſtanding; and to ſpeak of Reaſon, and not to Acknowledg him Supreme, it is not to know what we ſpeak, nor affirm.

CHAP. II.

Of the Excellencies that are to be Attributed to the Infinite Wiſdom and Reaſon, and that we Know cannot but be ſo Attributed.

§. 1. WIth this Eternal Wiſdom and Reaſon, are all Idea's of Being, not only Exiſting, but poſſible to Exiſt in the Pure and moſt Exquiſite Truth of each, who gives a poſſibility of Exiſtence to them, if Infinite Being pleas'd; For Infinite Underſtanding, and Reaſon is the Origin, and Exemplar of all p. 17Ideas, the Teſt by which they are Tryed, the Beam at which they are weighed; whether Juſt and True, or Counterfeit, Falſe and Light; and the Immenſe Repoſitory from whence they are Deriv'd; Even as Infinite Being is the Source and Fountain of all Being; and thus this Eternal Spirit, Mind and Reaſon Sees by, and in it ſelf, or in its own Spirit, its own Infinite Being; and in that Infinite Being all Beings that have been, are, and ever ſhall be; or that if he had pleaſed, might have been, or may be, if he pleaſes to have them be; according to their ſeveral Natures, Diſtinctions, and the Ideas of them. He holds all in himſelf, as the Fountain of Being, and according to his own will concerning them All theſe are Held.

§. 2. Hence ariſes that great and excellent word, and notion, Truth; which is a Correſpondence between Being or Reality, and an Underſtanding, Beholding, and Looking upon it with Judgment; any pretended Idea's that are not according to Things, are Fantoms, and not Idea's; all other Apprehenſions, Conceptions, Notions, Concluſions, that Created Underſtandings can Form, are nothings, if taken out of the Underſtandings that Formed them; Becauſe Created Underſtandings cannot touch them into Being, as Increated Can; and not only ſo, but Reality and Truth Ruſhing againſt them, breaks them to nothing, even within the Underſtandings that Form'd them, finding things ſo much otherwiſe: And which we ought well to conſider; Truth and Reality take hold of Thoſe, who had no Idea's of them; and, to their Full Perfection of thoſe, who had only Inadequate Ideas of them; as the words of the Dead Prophets took hold of the Jews, Zach. 1.5.Zech 1:5becauſe from God, however Inſenſible of them; of the Fathers who heard them, and Believed them not; and of their Children, who were not Born, when they were ſpoken: Now Truth is Infinite, even as the Divine Being and Underſtanding is; and of unexpreſſible multiplicity, as the Divine Diſplayes in the Works of Creation and Providence are; Deep, unfathomable, and unſearchable, as the Counſels of his Will are, till Revealed.

§. 3. The Relations, Aſpects upon, mutual Reſpects, Proportions, Operations between Being, and Being, with their whole ſtate, from the Infinite, Increated Being, to the Higheſt Created p. 18Being, and ſo from one to another to the very loweſt of Beings, are next to be Conſidered; ſome of which are Evident to Reaſon by Senſe, ſome by an immediate, intuitive Act of the Mind, or Reaſon; now herein, even in theſe mutual Propoſitions, and Reſpects Reſides a ſecond Apprehenſion, or Notion, of what we mean by Reaſon: And all the Reaſon we have, will defer to the Infinite Reaſon to be the infallible Standard of Reaſon and Truth herein; For, who, as he can diſcern all the ſtrait, and direct, the Branching out, and Tranſverſe Lines in Created Beings from one to another; and the immediate Influences from himſelf to all Created Beings, in whom all Beings have their Being; even as they that Live, and Move, have their Life and Motion in him; for all theſe he holds Originally in Himſelf, and continually ſuſtains, and guides by himſelf; even as he drew them out with ſo admirable Mathematicks, that the Secrets of Wiſdom herein are Double to all that is known to the wiſeſt of Angels, much more to the moſt Curious Human Inveſtigator, of what we call Nature: And from hence ariſes an inexplicable multiplicity of Truth, and ſo of the activity of Reaſon concerning it.

§. 4. The Trains, Deductions, Connexions and Inferences that may be made from one Branch of Being, and the Truths ariſing from it, to another Branch of Being, and the Truths Ariſing from That, and ſo throughout from the ſeveral Connexions and Enterweavings of one with another, come next under Account, and are very particularly to be conſiderd; For from the comparing and ballancing theſe one with another, and the Idea's of them one with another flows, what we properly call Ratiocination, or Argument of Reaſon. Now all theſe ſeeth and beholdeth by one Intuitive Act of Seeing, the Eternal Underſtanding, or Reaſon; and no underſtanding can ſee, or behold them, but in his Light, and according to his Infinite, and Infallible Standard of Ratiocination; nor can any Ratiocination upon them be Right, but as they agree with, and are according to this Infinite and Infallible Standard of Ratiocination; who holds in himſelf, and continually derives from himſelf thoſe Bonds of Union, and Links of Connexion, things have one with another, on which Ratiocination and Argument are founded; and therefore cannot but know, to Infiniy of Certainty, and exactneſs; for what we p. 19ſee, but one after another, and not with a Juſt Equality, he ſees together, and with a juſt Poize of Each; the want of which preſence of, and regard to all Idea's, and the Equipoize of them, was the Ruin of Angels: What truſt then can be to our due Congregating, Compare, and Ballance of Ideas one with another; when we either leave out altogether, or do not Righteouſly weigh ſome principal Idea; as moſt certainly befell Adam in his Deception and Fall; and yet herein, even in this Ratiocination, or comparing, and librating Ideas one with another, The Author of this Treatiſe places Reaſon; and it is certainly the Fort-Royal of it, altho what went before, and what is to follow, ought to have full conſideration in our Eſtimate of Reaſon.

§. 5. In thoſe Accounts of Reaſon before inſiſted upon, we may, and I have endeavour'd to Argue from the little of Reaſon in our ſelves, to the Infinity of Reaſon in the Infinite Reaſon, Wiſdom, Underſtanding, and Truth; But in the Account I would now give of Reaſon, I ſhall Argue from the Infinite Reaſon to all Finite Reaſon; That no Reaſon, Wiſdom, or Underſtanding can be according to Truth ſo, that is not entirely Holy, and Good; and although we want this excellency of Reaſon yet we cannot but acknowledg it the excellency of Reaſon, and Aſcribe it to God the beſt of Beings, and Reaſons; That Reaſon then is not to be acknowledged Reaſon, nor worthy Truſt in any Enquiry after Truth, that can betray its Truſt ſo Far, as to Reſign up the Will to any ſin; which according to the Law of Creation, it hath in its Conduct and Power; if therefore the Underſtanding and Reaſon did not turn away from good by Darkneſs, or not brightning its own Beams, but Receiving an even voluntary Eclipſe upon them, no Evil could be Admitted; For it is indeed certainly true, the Will of a Rational Being is one with its Reaſon, and the Reaſon with the Will; when ever one Errs, the other Errs: The wiſeſt of the Fallen Angels is but a Prince of Darkneſs, held in Chains of Darkneſs; and his Fundamental Wickedneſs is in an Apoſtate, Rebel, Diſloyal Reaſon, Judging that Holineſs, Conformity with, Obedience to the Supreme Being is not Good for him; and ſo it is in us ſinful Men, and our ſins; and yet becauſe There is Will in this Reaſon, it is under an everlaſting righteous Condemnation: But p. 20The Infinite Reaſon is Infinite Holineſs and Goodneſs; He cannot be Tempted of Evil; Jam. 1.13.Jas 1:13neither can he Tempt any one. If it were not thus, he could not have made weights for the Winds, nor weighed the Water by Meaſure: Job. 28.23.Job 28:23He could not have made a Decree for the Rain, Prov. 3.19.Prov 3:19nor a way for the Lightning of Thunder: By the Wiſdom of Infinite Holineſs he Founded the Earth; by an underſtanding of Infinite Purity he Establiſhed the Heavens; by a Knowledg of Infinite Freedom from, and diſtance from ſin, the Depths are Broken up, and the Clouds drop down their Dew; All the Ordinances of the Creation are ſettled, and ſo kept in Order; There are the ſame Mathematicks in one, as in the other; if the Creator could have Err'd in the one, he had in the other alſo; and if he could now ſo Err, the whole Courſe of Nature would fly in Peices, as the Apoſtle James intimates it endanger'd by the Wickedneſs of the Tongue. And ſo it is in every Created Reaſon, and particularly in Man, if he can ſo miſ-judg, that all Circumſtances laid together, it is not beſt for him to be Holy, Righteous, Good; his Reaſon is not to be truſted for any thing, becauſe it is his; Upon his Credit, that two and two make Four, is not to be Received: The Mathematicks of the whole Creation are Violated in him: For when God made weights for the Winds, Job 28.28. Rom. 2.14.Job 28:28Rom 2:14&c. He ſaid to Man, he fixed him, as a Being of Reaſon in this; The Fear of the Lord, That is Wiſdom, To depart from Evil, that is Ʋnderſtanding; This is that foreign; that In-Written Law in the Heart of Man. If he does not ſo Fear, ſo Depart, Reaſon, as it is his Reaſon, is worth nothing.Prov. 3.8.Prov 3:8 The Wiſdom that Founded the Earth, &c. Is to hate Evil; It underſtands Righteouſneſs, Judgment, and every good Path: The Wiſdom that can entertain Evil, is then of no Value, nor to be truſted in any thing, as it is ſuch a Wiſdom; For the whole of ſuch a Reaſon is ſpoiled.

§. 6. I know it will be objected; Are not Evil Men great Philoſphers, Mathematicians, Politicians and States-men; but the Anſwer is: The Infinite Reaſon Holds in it ſelf the Truth of all Natural, Prudential, Political Wiſdom, and Underſtanding; and ſo far as it appears by the Evidence of things themſelves, that there is truth, ſo far they are to be received: But the Reaſon tranſpoſed, perverted, diſtorted in the Love of Evil, is in nothing to be confided in for its own ſake; nor is a whole Council of ſinful, p. 21Fallen Men to be confided in, in any one Point; becauſe they have Fail'd in ſo Radical a One, as to have ſinn'd; they may not attend to ſome one great Principle, that bears up ſuch, or ſuch a truth; Even as in that Radical One: And though they may Acknowledg and Subſcribe to many Holy Rules, and Live in Obedience to ſome; yet this, as ſhall be further offered, flows from Grace towards ſome, and in others from a Righteous Judgment of God; who as he holds faſt all Holy Truths in himſelf, ſo Demonſtrates them by others as he pleaſes Variouſly; But it ſtill remains, no ſuch Judgment or Underſtanding, or Reaſon, is to be truſted on its own Account; And all the Truth and Good that is in the World, is to be Aſcribed to other Springs, as we ſhall ſee.

§. 7. We know in our ſelves, as we are Beings of Reaſon; Every Intellectual Being hath an Internal Annunciation to it ſelf, and within it ſelf, according to its comprehenſions of Reaſon, that is even Conſubſtantial to it ſelf; and according to which, it Declares it ſelf to other Intellectual Beings, by external Enunciation or Elocution: And theſe are ſo much reaſon that both the inward, and the outward are expreſſed by Reaſon it ſelf; foreign: They are the great Diſtinction of Man, the Creature of reaſon, from Creatures of no reaſon; That Angels have within Themſelves ſuch Internal Notices of their own Comprehenſions, we are moſt aſſured by our own Experience; and that they have Enunciation to other Intellectual Beings of their own order, we cannot doubt, in. Alluſion to which, the Apoſtle ſpeaks of the Tongue of Angels; The Excellency of God's Internal and Declarative word, I will Diſcourſe on another Head, but to ſpeak of what will not be denyed by any who acknowledg God, and Scripture the word of God; it's this; That if Infinite reaſon, Wiſdom and Truth, hath condeſcended to ſpeak, there is no ſuch ſpeech in the whole Creation, as His Word, and the Records of what he hath ſpoken; to contain in it ſelf, and to Reveal Myſtery; and no other but his Word can be proper for either. Seeing External Speech is Govern'd by inward Intellectual Power of Enunciation; as the one Excells, ſo does the other; If therefore the underſtanding, and reaſon of God be the only Infallible reaſon, his Enunciation and Declaration can be only Infallible; Reaſon in us was his word, and would be ſo, if it were the p. 22ſame he gave; But it is now fallen: And this Aſſures the Excellency of the Word of God ſpoken or written; There is a Declaration or Voice of God in the Creation, declaring his Infinite Wiſdom, and Underſtanding, to the Intellectual Creation, according to their Firſt Creation; but the word of God declares the Counſels of his Will in Receiving of Fallen,Pſal. 12.6. Prov. 30.6.Ps 12:6Prov 30:6 and Loſt Man. Every word of which is pure as Silver tryed in a Furnace of Earth, purified ſeven times; and whoſoever dares to add to it, of his own, as if it were the ſame, or equal, will be found a Lyar, that is, a Forger, and Deceiver; or a Reaſon falſly ſo call'd.

§. 8 Every rational Being, or reaſon, hath in the motions of reaſon, a Force, Might, Spirit of reaſon, or preſence of it, active in himſelf, and impreſſive on thoſe to whom he declares himſelf, according to the Degree and Excellency of his reaſon, and by which he looks back upon himſelf, and is Conſcious of the reaſon that mooves in and from him; and knows that he knows; and this gives Life to the inward Notions, and Notices, or that inward word of reaſon; and to the Communications, or Enunciations of reaſon to other Intelligent Beings: This aſſures there is in the Divine Being, the infinite reaſon, an Infinite Spirit, and Power of Wiſdom, and Underſtanding; of which in its higheſt Excellency, I will further ſpeak by his own Aſſiſtance; But in general Apprehenſion,Job. 36.22. Job 32 8.Job 36:22Job 32:8 God Exalteth by his Power, none teacheth like him. There is a Spirit in Man, but the mighty Breathing of the Allmighty gives him Ʋnderſtanding; a mighty Energy, or Spirit from God, the Supreme reaſon, and Underſtanding: This we cannot but acknowledg, and Aſcribe to the Supreme Underſtanding: For if we find it in ſuch Reaſons, as we are, one towards another, a Communication with ſome peculiar Efficacy, according to the Reaſon, that does Communicate, or the Reaſons that Communicate one with another; How much more is it to be acknowledged to the Infinite Reaſon Teaching man Knowledg; and therefore how can any Gracious Aproaches, by his Spirit, to the Souls of his Servants, Inlightning, and Teaching them be Denyed?

p. 23CHAP. III.

Of Created Reaſons, and their various Orders, and References one to another, as Beings of Reaſon, and of their upright and Fallen Eſtate, and the great difference of their Reaſon therein.

§. 1. I Have thus far conſidered the Paramount, and Tranſcendent Infinite Being, Wiſdom, Truth, Reaſon, By thoſe Tracings of Reaſon, as in Us, not only Finite, but Degenerate Spirits, or Beings of Reaſon; that whatever true Lines thereof are Diſcoverable in us may lead us up to the Infinite, and Infinitely Pure Original; and ſhew us the Immenſeneſs of his Perfections; For it is certain Intellectual Spirits cannot be made ſuch, or continue in any Activity, as ſuch, but that God the Infinite, Intellectual Object, and moſt Intelligible, muſt needs be ſeen by them in his Great Perfection, and Attributes: But I would now conſider Created Intellectual Beings, and ſuch, as we cannot, but by our Reaſon, Divine, are of a Higher Sphere, and Order, than our ſelves; and Scripture makes known to us, as Seraphic, Angelic Beings, and among them Thrones, Principalities, Dominions, Powers; and ſo come down to Human Spirits in Bodies, and obſerve upon theſe, and the various Elevations of them (and All in their State of Integrity, and unfallen) what may Direct us in our main purſuit after Reaſon.

§. 2. All Created Spirits, of what Order ſoever, are Beings, or Spirits Begotten by Creation of the Father of Lights, the Father of Spirits in his own Image, and Likeneſs; and ſo are Intellectual Spirits, and Beings of Reaſon by their very Being, and Deſcent; And in their firſt Creation they bear a Reſemblance of the Eternal Wiſdom, and Reaſon in every one of the forementioned particulars; as hath been already ſufficiently to the preſent purpoſe Remark'd concerning them: And as there is an Original Begetting, Breathing, or Creation at Firſt, ſo there is a continual p. 24ſuſtentation of Intellectual Beings, ſo far, as they are in their First Eſtate, or are but preſerved in any Remains of it; and according to the Degrees of their Creation, and Suſtentation, or (as I may call it) their Reſervation in an Intellectual State,Jude 6.Jude 1:6 notwithſtanding their Leaving their Firſt Eſtate, and Forſaking their own Habitation, They are in Dependence upon their Supreme, a Standard of Wiſdom, Reaſon, and Truth to themſelves, within themſelves;Pſal. 36.9.Ps 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.Prov 20:27Job 35:11who 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 Ʋnderstanding.

§. 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;…r…v. 18.1. Separation to Intermeddle with Wiſdom through p. 25earneſt 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 Ʋnderſtanding is alone Infinite. Pſal. 147.….Ps 147That 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 Ʋnderſtanding, 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 p. 26World, 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 Ʋnderſtanding, 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 Ʋnderſtanding; 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, unde… 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 p. 27Will, and the Ministers of his Pleaſure, but charges with Folly, comparing them with his own Holyneſs, and Ʋnderſtanding, 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 the VVorld, takes notice;Job 11.12.Job 11:12 That vain man would be wiſe; He Aſpires to the Reputation of being ſo; tho he be Born like the wild Aſs Colt, the moſt Undiſciplinable of all Animals, ſo ſilly and ſo wild, and yet the Emblem of Human VViſdom: Notwithſtanding this, every Age hath Riſen up in this preſumption upon their own Reaſon; This is that Gnoſticiſm of every Age: The Apoſtle ſays, we know that we all have Knowledg? that is, we take upon us to have ſo;1 Cor. 8.2.1 Cor 8:2 But he adds, If any man think he knows any thing, he knows nothing yet, as he ought to Know; and therefore he prefers the Love of God, and being known of him to our Airy Knowledge or Reaſon. 2 Theſ. 4.2.He looks upon them, as Men of no Topicks? that is, of no Reaſon, who have not Faith; who are not inſtructed of God by his Spirit in his Word: Yet we Dwarfs of Reaſon, of a Span long, and Hand Breadth, dare to meaſure Reaſons with the Almighty, Col. 2.18.Col 2:18vainly pufft up in our minds, which are but Carnal, while we think them ſo ſublime as to meaſure Divine Things; In the wiſdom of God, the World by wiſdom knew not God: The Lord knoweth the Thoughts of the wiſe, that they are vain, even the Diſcurſive reaſonings of the wiſe. 1 Cor. 1.20, 21. c. 3.18, 19, 20.1 Cor 1:201 Cor 1:21The wiſdom of this world is Fooliſhneſs with God. Let a man become a Fool, that he may be wiſe: With innumerable ſuch Scriptures that would put an humble Chriſtian quite out of conceit with his own reaſon, and make him rather cry out with Solomon, All this have I proved by wiſdom, I ſaid, I will be wiſe, but it was far from me: That which is far off and exceeding Deep, who can find it out? Eccleſ. 7.23. Prov. 30.1.Eccl 7:23Prov 30:1Surely I am more bruitiſh than any man; I have not the underſtanding of man; viz. In his firſt Creation. I neither learned wiſdom, nor know the knowledg of the Holy. Rom. 12.3.Rom 12:3The Great Wiſdom is not to be wiſe above what is written; but to be wiſe to Sobriety: So little in all this, and much more, that might be Collected of the ſame Senſe, doth Scripture ſet by above, or contrary to Human Reaſon, as now current among Men: For what the Reaſon of Man condemns as the Fooliſhneſs of God, or Fooliſhneſs in Divine Things, that do not commend themſelves p. 28to Reaſon, or the Wiſdom of Men, is yet wiſer than that Imaginary Reaſon or Wiſdom, of Men.

CHAP. IV.

Of the Second Head propoſed in this Diſcourſe, An Enquiry after the Nature of Revelation, with an Anſwer upon it to Former Objections.

THere needs no Introduction concerning the word, or ſenſe of the word Revelation; For it plainly ſignifies the uncovering and making plain, viſible, and open, what was before Covered, Vailed, Hidden, and Concealed: And this is the Apocalypſis every where ſpoken of in Scripture from God and his Spirit; and herein the Diſcourſe, Chriſtianity not Myſterious, agrees, and acknowledges Myſteries before Revelation, as being of the Deeps of God, which no Man can know, ſeeing not the Deeps of a man: But it is ſuppoſed that Revelation is recommended to Reaſon, and is no more than Information, or Teſtimony from any other Hand; the certitude only of Divine Excells; For in Human Information Reaſon Judges of the Credibility, and if it finds cauſe, diſallow the Veracity of the Teſtimony, and rejects the Things; but in Divine Information, it allows the Teſtimony; but if it cannot receive the things as credible in ſuch an appearance, Reaſon changes them by Interpretation, into other appearances, wherein it can allow them; altho it be never ſo plain by compare of Scripture, and Reaſon guided by it, Scripture intends what Reaſon Rejects; but I ſhall endeavour to make plain by Scripture, and true Reaſon, according to it, and the conſent of Experience; that this is a wholly miſtaken Expedient, as I go on thus to Remonſtrate.

§. 1. REvelation is a Manifeſtation of God to his Intellectual Creatures from the Secret of his own Purpoſe, and the Deeps of his Counſel towards them, or any of them, above what p. 29was made known to them, or might be found out by them according to their Firſt Creation, or Eſtabliſhment; but they being from an Holy, Wiſe, and Infinitely Gracious Being, They are and cannot but be in every one of theſe Regards like to himſelf; and as they are ſuper-induced to Creation, they are of Further and higher Grace; for what-ever was neceſſary to the Firſt Creation, was given, and made known by the Infinitely wiſe and good Creator; who yet being Infinite, and Infinitely Free, had more to give than he gave at firſt, but was not obliged to Give all at once: Now theſe things could not be known but by Revelation, For what man knows the things of a man, 1 Cor. 2.11.1 Cor 2:11but the Spirit of a man, that is within him: Even ſo the things of God knoweth no man, but the Spirit of God: The Goſpel on this Account is ſo often Stiled, The Myſtery hid in God, kept ſecret ſince the World began; hidden Wiſdom, the wiſdom of God in a miſtery; Angels therefore, Principalities and Powers could not by their Higher Light, than that of the human Creation, find it out; but learn it by the Church: This is indeed Agreed, but yet ought to be ſet in its cleareſt, and fulleſt Light.

§. 2. The Intellectual Eye was in Creation enabled to ſee, and behold only the Objects proper to ſuch a Creation, as it was Created; even as the Beasts of the Field, and Fowls of the Heavens have no higher a Light, than that of ſenſe, as proper to their Creation: So have the Higher Creations, each in their Claſſe, a Light Proportionable to ſuch, or ſuch an Elevation of Creation; For elſe ſuch higher Light muſt be ſuppoſed to have lain Superfluous, or might have known the mind of the Lord, and been his Counſeller before Revelation, or could, at leaſt, have immediately comprehended the ſecret Counſels of God, whenever Revealed; But Angels Learn, and Deſire to Look into them Further and Further; and undoubtedly partake of that grand Priviledg of the Church, the Spirit of Revelation to Enable them; That which puts the matter out of all doubt, is; that the Apoſtle joyns, and ſo Scripture throughout, the Spirit of God Given, and Receiv'd; that we might know and Diſcern: Now the Spirit is not an outward, but an inward Revealer, and Elevator of the Spirit of a Man; as Elihu ſpeaks in Job, God Exalts, Job 32.26.Job 32:26lifts up by his Power the Spirit of his Creatures whom he Teaches; who, therefore p. 30Teaches, like him: The Spirituality of this Higher New Creation, is as much above Rationality, as Rationality above Senſe; herein therefore differs Divine Teaching from all Created Teaching: If any of the Angels be ſuppoſed, the Higher to Reveal to the Lower, or to men, what they Know by the much Larger Sphere of their Creation, and what is Miſtery to thoſe, that are of a 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 p. 31attaining 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 Ʋnderſtanding; 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. p. 32And 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, p. 33the more it 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 Ʋnbelieving 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.Jer 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.2 Cor 11:13 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.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 Ʋnderſtanding; 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 p. 34of 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.Eph 1:171 Cor 2:12and 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. 2.14.15Rom 2:14Rom 2:15even 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. 5.17.2 Cor 5:17There 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; p. 35ſo 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, Ʋnderſtanding, 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, 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 p. 36to 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.Isa 11Hab 2:14and 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 Ʋnderſtanding; Tho they were as the Underſtandings of Angels,Luke 1.5. Prov. 3.5.Luke 1:5Prov 3:5 in which ſo great a Number of them truſting, and not in that Higher Ʋnderſtanding 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.

p. 37CHAP. 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. foreign, which eaſily paſſes into the Greek, foreign: 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, p. 38and 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.Rom 15:16and Sanctify them, as an Offering to Himſelf by the Holy Spirit, through the Preaching of the Apoſtles, who were before as Ʋnclean; 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.Rom 16:27Col 1:26Col 1:27The 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.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 things Revealed by God to them, what the Spirit of Chriſt in them did ſignify, and did not think p. 39it 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.Col 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. 3.16.1 Tim 3:16as 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.Eph 5:26Eph 5:32 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.Rev 19:7which 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 p. 40Fulneſs 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.Rom 11:25Eph 3:31 Cor 15:51Rev 1:301 Cor 13:11 Cor 13:2together 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 p. 41have 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.Prov 8:61 Sam 2:32 Pet 1:161 Tim 5:4the 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.Col 2:2 but have All Riches of the Full Aſſurance of Ʋnderſtanding, 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 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 Ʋnderſtanding to the Simple; Pſal. 119.13. Eccleſ. 5.1. 2 Tim. 3.7.Ps 119:13Eccl 5:12 Tim 3:7nothing 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, p. 42thoſe 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. 15.4.2 Tim 3:162 Tim 3:17Rom 15:4Inſtruction 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.Heb 5:121 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.Acts 20:26Acts 20:27Col 1:18Judg 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. 13.15.16.1 Tim 1:17and 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.Dan 12:32 Thess 2:8Jud. 13.

§. 5. The Reaſon therefore of ſo cloſe adhering to the word, and notion of myſtery, is that high Reverence due to the very p. 43word, the wiſdom of the Divine Spirit hath choſen,1 Cor. 2.13. c. 1.10.1 Cor 2:13 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. 11.1.2 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.

p. 44§. 6. To conclude then the whole concerning myſtery, as above Reaſon; that is, above our Fallen, Cor…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.Matt 13:11Matt 13:12 he ſpeaking to his Diſciples, ſayth to them; Ʋnto 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.Ps 49:4Ps 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 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 Ʋtterance, 1 Cor. 1.1.1 Cor 1:1an Elocution proper to thoſe Spiritual p. 41things, thoſe Truths; as he is called the Spirit giving utterance; Acts 2.3.Acts 2:3And 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, foreign, 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.John 1:1the 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, foreign, 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 p. 42Approach. 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, foreign, 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.Prov 8:22or 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, p. 43and yet, as hath been ſhewn, Supreme, Abſtract, Infinite wiſdom, cannot be divided from God; It muſt be on with him: The Reaſon is ſpoken of by the Evangelist John, as diſtinct from God, and yet was God; The wiſdom ſpeaks of it ſelf, as in the Beginning, from Everlasting, before the Creation; The Evangeliſt John ſpeaks of The Reaſon in the Beginning; and neceſſarily before the Creation, becauſe All things were made by him, and without him was not any Thing made, that was made. The wiſdom ſpeaks of it ſelf, poſſeſſed by God, cloſe by him, with him; The Reaſon was with God, The ſame was with God; The wiſdom ſpeaks of it ſelf, as brought up with God, a word of higheſt Senſe, expreſſing the ſame Life; The Reaſon, as before, was with God, was God; In him was Life; The Wiſdom ſpeaks of it ſelf, as Ʋnited with God in the Creation, The Lord by wiſdom Founded the Earth; By underſtanding he Eſtabliſhed the Heavens; Prov. 3.19.Prov 3:19The 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.Heb 4:12Rev 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 p. 44effac'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, p. 45and 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.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 p. 46that 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.John 3:19rather 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 Sup…eme Reaſon, Wiſdom, and Word of God, and the Supreme Myſtery derive this T…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 foreign, 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 p. 47All 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.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.Ps 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 foreign, 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 Ʋnited; 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 p. 48Spirit; 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.John 17:21John 17:23 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,Rom 8.20.Rom 8:20 and yet is Subject, by Reaſon of him who ſo Subjected it in Hope, into the Glorious Liberty of the Children of God.

§. 10. As every Reaſon and Wiſdom, together with the Speech and Expreſſion, it hath, and makes of it ſelf, hath a certain Energy and Force, or Spirit, that it powerfully ſends forth and works on others by; ſo it is Attributed to the Eternal wiſdom, Reaſon and word of God to Powre out his Spirit, Prov. 1.23. c. 14. Joh. c. 15.16.Prov 1:23John 15:16to ſend the Paraclet, or Comforter, the Holy Spirit, whom the Father ſends in the Sons Name, who is called the Spirit of that Word, by whom the world was made, the Spirit of Wiſdom, of Revelation, The Spirit of the Son, The Spirit of Chriſt; and which was given upon the Glorification of Chriſt,Iohn 7.30.John 7:30 the Spirit of Chriſt in the Prophets, and whom Scripture Introduces on all Accounts, as the Spirit Breathing in, and with the Declared Word of God; and Revealing the Myſteries p. 49of the Kingdom of Heaven, that cannot otherwiſe be knwon; and yet this Spirit none can know but they who have it;John 14.17John 14:17 Thus in all things appears the Happy Union of Reaſon and Myſtery in the Supreme Reaſon and Myſtery and Word,

CHAP. VII.

Of the Myſtery of the Father, The Word, The Spirit, In whom the Goſpel gives the moſt Explicate, and Conſummate Manifeſtation of Eternal Wiſdom and Reaſon.

THE former Parts of this Diſcourſe concerning Reaſon and Myſtery hath neceſſarily led to the diſtinct conſideration of God; The Father of Lights and of Spirits;The Introduction. All Beings of Reaſon deſcending from Him. Of The Son of the Father in Truth, viz. The Eternal wiſdom and Reaſon; and in Love; The Word declaring the Father; Full of Grace, Full of Truth; Of The Spirit of wiſdom, of Holineſs, of Power; The Spirit giving Ʋtterance; The Father, the VVord, (who is the Son,) and the Spirit are plainly Aſſured to us in Scripture to be ONE: Herein is higheſt Mystery; as a concluſion therefore of this Diſcourſe, Let us in very Brief conſider them ſo; and the rather, becauſe One cannot but ſuſpect, This Jannes and Jambres Treatiſe, Chriſtianity not myſterious, 2 Tim. 3.8.2 Tim 3:8was deſigned to Reſiſt this great Truth; The Diſcourſes of which, however keeping cloſe to Scripture, it Stiles p. 25. Extravagancies about the Trinity; and that Period, pag. 29. Savors ſtrongly of the fame Leven: But what do they mean by Conſiſting with themſelves, yet not with our common Notions? Four may be called Five in Heaven, but ſo only the Name is chang'd; the thing remains the ſame: And ſince in this World, we cannot know any thing, but by our common Notions; How ſhall we be ſure of this Pretended conſiſtency between our preſent ſeeming Contradictions, and the p. 50Theology of the World to come? In Anſwer hereunto in this great point, let us conſider.

§. 1. It is certain, an intellectual Spirit cannot be made ſuch, but that the Infinite, Intellectual Object, and moſt Intelligible; GOD; muſt needs be ſeen in his great Glory, and Attributes of Perfection by it: But he cannot yet be found out to Perfection, but ſtill dwells in that Light, to which no one can Approach, both in regard of Infinity, and Infinite Holineſs and Spirituality;Job. 4.3.Job 4:3 ſo as to Charge pureſt Created Beings with Folly; to put no Truſt in the Holyeſt of his Servants; and the Stars are not pure in his ſight: The moſt Bleſſed of Created Spirits cover not only their Feet, but their Faces, and cast their Crowns before him: Even thoſe who are not foreign,Iſa. 6.2. 2 Pet. 3.17. Jud. v. 13.Isa 6:22 Pet 3:17Judg 5:13 Defirmamented; nor foreign, wandring Stars. Who have not Left their firſt Eſtate, nor forſaken their own Habitation; They dare not ſtand on their Intellectual, or Moral Accompliſhments: How much leſs they who dwell in Houſes of Clay, whoſe Foundation is in the Duſt, who are but worms. The Author of the Treatiſe we are upon, acknowledges, we have not Adequate conceptions of the Divine Being, and yet denies Myſtery, becauſe not above Reaſon; not conſidering, That we muſt now by Faith, that Intellectual Grace of the New Creation, and of Divine Illumination, and therefore neceſſarily above the Reaſon of the Firſt Creation, if entire; much more, as fallen, come to God; Believing, He is, and is a Rewarder of them, who Diligently ſeek him: That is; To know him in the Mediator, and in the Light of his Divine Spirit, according to the Revelation of his Word.

§. 2. This Revelation of Scripture is ſo clear and full throughout, eſpecially the New Teſtament, that it cannot be Denied: There are ſo many, and ſo diſtinct Namings of them, both apart, and together: The Father, The Word (who is the Son) The Spirit; They are ſo Diſtinguiſhed One from the Other, and yet their Union one to another, is moſt Illuſtriouſly made known; as in this one Inſtance; the Spirit is Stiled, The Spirit, who proceeds from the Father, John 14. c. 15. c. 16.John 14whom the Father ſends in the Sons Name; Now the Father, as he is the Father, cannot be the Son; SO the Spirit is ſtiled, The Spirit, whom the Son ſends from the Father; The Spirit p. 51who Glorifies Chriſt; The Spirit of the Son, The Spirit of Chriſt; And we know, The Son cannot be The Father, as he is the Son; when therefore, as the Apoſtle Expreſly Affirms, The Spirit is the One and the Self Same Spirit; and he is continually ſtiled, the Spirit of God, whom moſt of the Adverſaries acknowledg one with God, as the Spirit of a man is one with himſelf; and that yet the Spirit is the Spirit of the Father, and of the Son, It is abſolute Scripture Demonſtration, that the Father, the Son, the Spirit are both moſt diſtinct, and yet moſt truly, The One true God; Their Attributes are Diſtinct to Each, and yet the ſame Divine Perfections ſhine out alike in All; Their Acts of Love and Grace in the Salvation of man, are ſo diſtinct, and yet proper only to the One Eternal Being, as the Fountain of them; That they, from whom thoſe Emanations are, cannot but be underſtood, as Diſtinct, and yet but One. The acknowledgments, and Returns, that are called for from, and made by Redeemed Saints, unto the Father, the Son, the Spirit, are ſuch as can only be Required by the moſt High God to himſelf, nor without Horrible, and Abominable Idolatry yeilded to any other: The Goſpel is ſo Abundant in all theſe, and makes this manifeſtation of God ſo principal an end, and ſcope of all its Diſcourſes, and places ſo much its Glory in it, as in what it moſt deſigns to declare; That if we own it to be a Revelation from God, it is as great an Injury either to reject or to interpret it contrary to it ſelf herein; (becauſe our ſhort and corrupt Reaſon cannot allow it) as to impute any monſtrous Thing to it: For it muſt be ſuppoſed either to Reveal ſome ſuch Portent as cannot be Believed; or that it knows ſo little how to expreſs it ſelf, that wherein it ſpeaks, as fully as plainly, without a Figure, as conſtantly as may be, it muſt yet be overrul'd by Interpretation, and Taught to Speak; or elſe it would ſpeak ſo, as to …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 p. 52Perfect 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 overballance that Natural Principle of Parental Affection, and even of Oracle;Heb. 11.17.18.Heb 11:17Heb 11:18 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.Luke 10:12and 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.Ps 110:181 Tim 1:17Now to the King, Immortal, Inviſible, the only wiſe God, be Glory for Ever.

FINIS.