Christianity the Great Mystery, Treatise
THE SCHEME OF THE TREATISE, Chriſtianity not Myſterious; and of the Anſwer to it.
THE Faireſt, and Cleareſt Method for the Attaining Truth in any Debate, is the Plaineſt Laying Down the State of it, or Giving a Scheme of what is Agreed on Both Parts; of what is mainly in Difference; and of the Principal Topicks of Argument on each ſide. Theſe therefore I would lay down in one View.
P. 40, 4, &c.1. There is an Acknowledgment on Both Parts of the Divine Original of the Goſpel, and of its Truths; That They are from God: The Advantage of which in Deciding this Controverſy, is; That whatever is regularly Argued from Scripture, and from the very Stream, and Current of it, is to be Own'd, Receiv'd, and Reſted upon as Truth by each Party; and is undoubtedly Agreeable to Right Reaſon, and Right Reaſon to it.
2. There are yet Truths of the Goſpel,P. 40, 41, &c. that could never have been Found out by the Trueſt, or even the Higheſt Created Reaſon, ſeeing they are the Deeps of God, and can be known onelyonly by Revelation from Himſelf. The Advantage of this Acknowledgment is; That in Regard of the Original of the Truths of the Goſpel, whatever of Adorableneſs, and Exciting Profoundeſt Reverence is Imported in Divine Myſteries, is for ever due to the Truths of the Goſpel, as in their Unſearchable Spring, and Origin: And this certainly ought to have Moderated a Zeal without Knowledge, or Due Conſideration of All, that do but Acknowledge ſo much, in De-Myſterizing them (if I may ſo ſpeak) or Laying them Common; This ſhould Conciliate to them moſt Humble Veneration, and Love, as Ineſtimable Pledges of the Good-will of the Supreme Being, to ſuch Unworthy Deſpicable Creatures, as we the Children of Men Are, to whom the Goſpel is Vouchſafed; and even of Condeſcenſion to Angels, whom Sacred Writing ſhews to have an Intereſt, at leaſt of Beholding with Admiration, and Delight.
And beſides this, there are Reaſons, as will appear, that what is ſo Originally Myſtery, ſhould be always ſo, till ſuch a State of Perfect Comprehenſion, as wherein All Mystery ſhall be Finiſhed.
3. It is Acknowledged, That the Goſpel is prepared,Sect. 2, 3. Chap. 3d. and even Gloriouſly Accompliſh'd to Inform, and to Illuminate; And that it was Attended with an Undoubted Evidence, and Demonſtration of the Power of God in Miracles, that might give All Aſſurance, and Satisfaction to the Reaſon, and Mind of Man; That it was, and is from God.
The Advantage of this Acknowledgment on Both Parts is, That hereby, Firſt, There is an Unpaſſable Gulph Fix'd between the Great Myſtery of Godlineſs, and the Myſtery of Iniquity, which is a Myſtery of Darkneſs, as Darkneſs it Self; and its Miracles Lying Wonders, that is, Wonders of Darkneſs, Like only to the Foul Idolatrous Myſteries of Paganiſm, and its Fables, as Scripture continually ſhades the one by the othe….
Let there therefore be no ſhade of Reproach caſt on the Goſpel Notion, or ſtyle of myſtery, from the myſtery of Iniquity; ſeeing the One is ſeparate from the Other, as Light from Darkneſs, or as Heaven from Hell, and that by Scripture it ſelf; which, (though it uſes the word myſtery, ſo continually, as a Veſſel of Honour, and Proper to its own Divine Truths,) hath yet ſet Antichriſtianiſme, the Counterfeit of Chriſtianity, under the Title of a Counter-myſtery alſo, the myſtery of iniquity.
4. It is from hence Agreed on Both parts, that Faith is no Implicit, Sequacious, Blind Aſſent; but a Grace of Greateſt Wiſdom, and Underſtanding, Full of Cleareſt Light, and Perceptions of Truth, Able to be the foreign, the very Preſence, or Solid Argument of Things not ſeen; the foreign, the Demonſtration of Things Hoped for.
The Advantage of this Agreement is, that, if notwithſtanding this, There ſhall be Found ſome Intimate, and even Eſſential Reaſon, why myſtery ſhould be Acknowledged myſtery; and that even becauſe Faith is ſo wiſe, and Intelligent a Grace; It will then come home to the Deciſion of the Main Point, whether Chriſtianity be mysterious or not, and it will be Decided for it.
5. We are Both One, That we have not Adequate Ideas of the Truths of the Goſpel, nor Behold the Eſſences of the things therein, no more, than we have Adequate Conceptions of the Divine Being, or Attributes; or can Behold the Divine Eſſence: Nor have we ſo much, as Adequate Conceptions of Things in Nature, nor can behold their Eſſences: The Advantage of this Acknowledgment lies in this, That one Undenyable Senſe of myſtery, viz. Some Kind of Concealment, and Reſerve is Found in the Truths of Christianity; There are ſuch Secreſyes in them, that we cannot by our ſelves have Proportionate Apprehenſions, nor Adequate Ideas of; and yet, that this cannot be a ſufficient Reaſon of myſteryzing them; But if there may be Reaſons given, why their Hiddenneſſes ſhould be called myſteries, and the Secrets of Nature not on thoſe Reaſons, ſtyled myſteries; Yea, if ſome Reaſon of Great Value may be given, why the Truths of the Goſpel may be called myſteries more particularly, then the Divine Being, and Attributes, which yet cannot be Found out to Perfection; This Acknowledgment may be very ſerviceable, and conduce much to the Stating the Principal Point now in hand.
6. It muſt of neceſſity be Agreed by All, that have Reverence for the Goſpel, and the Revelations of it; That there are no Real Contradictions therein; All ſuch are to be Remov'd into the myſtery of Iniquity, with All Things, that would come within the Verge of Religion, and are of a Trivial Nature; or which Falling under a Contradiction in the very Judgment of Senſe, can be likened to a Ball, White and Black together; or a Square that's Round; or a Cane without Two Ends. For all the Truths of Chriſtianity are not only Free from Contradiction, but known to be from God, by the Heavenlyneſs, Dignity, Salutarineſs of their Nature, Tendency to the Glory of God, and to the Salvation of Souls.
But as to ſeeming Contradictions, where the Seemingneſs is the Effect of the Weakneſs, and Darkneſs of our Intellectual Powers, and that are Dimm'd with the Vapors of Corruption, and Steams of Luſt; and where the Objects are Pure, Spiritual, Sublime, and we do not in our Groſſneſs Comprehend them; Herein a more ſtrict Account is to be taken, than the Author hath given.
6. That to Underſtand the Truths of the Goſpel, ſo as to Receive Them; the Prejudices of a Carnal Mind, and all Luſts are to be Remov'd: Men muſt be Humble, not Proud; Conſiderate, not Haſty; Diligent in Search after Truth, not Slothful, or Careleſs; They muſt uſe their Reaſon, and Intellectual Faculties aright: The Advantage of this Acknowledgment on both ſides is, That it lets us into a Great Reaſon, why the myſteries of the Goſpel are to be Allow'd myſteries; Becauſe there is a neceſſity of Divine Grace to Enlighten, and Conform the Mind to the Obedience of Faith.
7. There's a Suppoſition in the Treatiſe of Supra-Intellectual Truths, that none can underſtand, except their Perceptions be Communicated to them in an Extraordinary Manner, as by New Powers and Organs. And, by the ſame Favour theſe Truths are Communicated from One to Another in the Preaching of the Goſpel; Now this Suppoſition, I mean, of Supra-Intellectual Truths, and a Supernatural Manner of Communication, at a Diſtance, and ſo Coldly Suppoſed is That, which I would endeavour to make good to be the Conſtant, and Uniform Senſe of the New Teſtament; as appears by thoſe Expreſſions of the Spirit of Wiſdom, and Illumination (of which the Author himſelf takes notice) Regeneration, and Renovation of the Spirit of the Mind; And I ſee not what Abſurdity, or Unreaſonableneſs the Author can charge upon it; ſince he owns; There are Men Taught of God, and that God wants not Ability Rightly to Inform them, as neceſſary to ſuch Communications, p. 132.
That he Himſelf does not ſuppoſe Abſolutely New Faculties, or Organs, but as by New Faculties, or Organs: I look upon as a Great Truth of the Goſpel: In this Suppoſition therefore, the Word of God, which is ſharp, as a Two-Edged-Sword, ſeems to me, to have met him, as the Angel of the Lord did Balaam in the way, with a Drawn Sword, Warning him, that his Reaſoning is in the Sight of God Perverſe, and to be cut in pieces by it.
Lastly, Herein I am of the ſame Mind with this Treatiſe, and the Author of it, as that on which he Builds his Diſcourſe throughout, if it be but Explained Aright; and That Aright (as I ſuppoſe) he will allow, viz. For any thing to be mystery, is to be Above our Reaſon, Acting according to our Innate Ideas; thoſe that may be ſuppoſed to be Concreated with us, or that we have a Natural Power to Form, and to Reaſon according to in our preſent ſtate. And whatever is not Above theſe Ideas, and our Reaſon acting upon them, is not mystery, though we have not Adequate Ideas, or Perfect Conceptions of Things, or Intuition of their Eſſences.
Now if Reaſon be taken in this Limited Senſe, there may be, and, as things are, there muſt be mystery; But if in a Supreme Abſolute ſenſe, it is certain; As there can be no Truth Above Divine Reaſon, ſo there can be no mystery.
Contrary to Reaſon can only be ſuppoſed of any Truth, as Corrupted Reaſon can be called Reaſon; Or, as Men will obſtinately hold their Meaſure of Reaſon to be the Standard; ſo that whatever is Higher or Deeper, Longer, or Broader then that Meaſure, or Standard, is not Reaſon, but Contrary to it: Now either of theſe is ſo Falſly called Reaſon, that they have very little Intereſt in the ſtricteſt Conſideration, I confeſs, of myſtery. But ſeeing This Corruption of Reaſon, or Adherence to any Short Meaſure, of (though True) Reaſon be now a Depravation Immedicinable, but by the Lifting up of the Mind above it ſelf by a Supernatural Power; The Truths of the Goſpel may too Truely be ſaid to be Contrary to Reaſon, and ſo myſtery; even as, and more then if they were Above Reaſon only.
The Advantage of this Accord in the Deſcription of myſtery is, That hereby a clear, and diſtinct underſtanding of what is principally in Difference, is attained, viz.
On the Side of the Treatiſe, it is affirm'd by the Author; There is no Doctrine of Chriſtianity, that can be properly ſtyled a myſtery; that is; above Reaſon, or contrary to it.
In Anſwer to the Treatiſe, I Affirm; There are Greateſt Truths of the Goſpel Above Reaſon, though not conſider'd, as Corrupt; and many more; Yea, the whole Tenor, and Frame of the Goſpel, as it comprizes the Redemption of Man Fallen, by our Lord Jeſus Chriſt, is Both above and contrary to it, as Corrupted, and ſo myſtery.
And according to the Meaſures of Reaſon, ſo are the Powers of Free-will to be Arbitrated, and Eſtimated, as ſhall be ſeen, through the Aſſiſtance of God, in the Following Debate.
The Topicks, or Seats of Argument, on which the Author, and his Treatiſe Rely, are,
1. That when the Truths of the Goſpel are once Revealed, the Mind and Reaſon of Man is able, by its ſelf, to Form Ideas of Them, according to Revelation; ſo far as is neceſſary to our Advantage, however not Adequate; and by Former Ideas Implanted, to Judge of them, as from God, and according to Truth; Elſe they could be nothing to us any more, than if never Revealed; nor could we elſe diſtinguiſh them from Falſhood, and Deluſion, ſo proper to the Myſtery of Iniquity; And that Man hath a Power of Free-will Obedientially to Anſwer the Ends of ſuch Revelations, if not wanting to himſelf; Elſe he could not be juſtly Condemned.
2. That the Goſpel is prepared and Addreſſed to the Minds and Wills of Men, according to the former Hypotheſis, or Argument; and not, as if it were Myſtery.
On the Contrary Part, to ſhew, the Goſpel is Myſterious; I will endeavour, after the Cloſeſt Purſuits of the Nature of Reaſon, and of Revelation, according to both Scripture and Reaſon, and the Intimate Senſe of Awaken'd Mind.
From Both theſe therefore Compared, we ſhall Attain the Knowledge; How the very word Myſtery came into the uſe of the Goſpel, and Adjuſt thereunto the uſe of it in the Impure Myſteries of Paganiſm, and Antichriſtianiſm; and the Common uſe of it in ordinary Concernments; and for what Excellent purpoſes it is to be Zealouſly Contended for in Divine Things, till All Myſtery be Finiſh'd.
And to Exemplify Goſpel Reaſon, and Myſtery, I will do it in Him, who is indeed the Higheſt Exemplar of Both; The Eternal Logus, or Reaſon, and the Myſtery; as he is Chriſt in us the Hope of Glory. And hereby we ſhall be led into the Supreme Myſtery of the Father; The Word; The Spirit.
And all along, in Anſwer to this Treatiſe, I would remove the Scandals and Reproaches caſt upon the Truths of the Goſpel, Aſſerted to be Myſterious; and the Faithful Stewards of thoſe Myſteries, as if they had any Symboliſm with the Myſtery of Iniquity; and ſhew how they differ as Light and Darkneſs.
In the Laſt Place, Any Objections I can Derive from the Treatiſe, that can be ſuppoſed to be made againſt the Myſteriouſneſs of Chriſtianity, as it ſhall be made out in the Anſwer, ſhall be throughout it, as particularly as may be taken into Juſt, and Equal Conſideration.
According to this Scheme I ſhall, by the Aſſiſtance of God, not only endeavour a Scripture, but a Rational Conviction, that the Doctrines of Chriſtianity are, and muſt needs be in Trueſt Senſe Myſteries.
I Conclude therefore this ſhort Scheme with Applying that Grave Obſervation to the whole; It is ſaid; A little Knowledge in Nature makes Men Atheiſts; But a Deep, and Well-Ballaſted Knowledge more ſtrongly Rootes Them in the Acknowledgment, and Adoration of the Divine Being; So Superficial Tinctures of Reaſon give Men occaſion to Deny the Myſteriouſneſs of Chriſtianity; but the Juſter Preſences of it in the Mind give Fulleſt Aſſurances; It is in All True Senſes Myſterious, even the Adorable Myſtery of the Divine Wiſdom and Grace.