CHRISTIANITY The Great Mystery.  
IN ANSWER to a late Treatise, Christianity not Mysterious: THAT IS Not Above, Not Contrary to Reason.  
In opposition to which is Asserted, Christianity is above Created Reason, in its pure Estate.  
And contrary to Humane Reason, as Fallen and corrupted: and therefore in proper sense, Mystery.  
Together with a Postcript Letter to the Author, on his Second Edition Enlarged.  
By T. B.  
DONDON: Printed for W. Marshal at the Bible in Newgate-Street: And John Marshal at the Bible in Grace-Church-street. 1696.   

TO THE Truly Christian Readers.  
I Have (I hope through the Grace of God) with a sincere Christian Zeal, desired to Argue for the Glory of the Truths of the Gospel, under the Honourable Title of Mysteries, (as they were, once for All, delivered to the Saints,) according to the best Methods of Discussion, and Ratiocinative Debate from Scripture Reason: But behold, I first show to myself, and to you, a more Excellent, or Transcendent way: That is, Receiving the love of Truth, or Truth in the Love of it; and with those mighty Energies, and Efficacies of it upon the Heart and Life. David observing Men making void the Law, that is, the whole Doctrine of God in his word, was Holily Inflamed upon it; Therefore I love thy Commandments above Gold, yea, above Fine Gold; Therefore I esteem All thy Precepts concerning All Things to be Right; and I hate every false way. The best Antidote against the Poison of an Infectious Air, or Age is the inward Experimental Sense, that God hath chosen us to Salvation, through Sanctification of the Spirit, and Belief of the Truth. The most distinguishing Test of Truth, that it is of God, is self-Resignation and Obedience in doing the Will of God; The Witness of the Father, the Word, the Spirit, when we have it in ourselves, can alone enable us to set our Seal to that Truth; The Conscience purged from dead Works to serve the Living God, by the Blood Offered by the Eternal Spirit; and the Blood of the Everlasting covenant, making perfect in every Good Work to do his Will, and working in us, what is well pleasing in his Sight, are the most Assuring Seals of the Eternal Godhead of our Lord Jesus Christ in such an Antichristian Time; The Gates of Hell, All the Reason, Policy, Wit, Authority of it, cannot prevail against a Christian so founded on that Rock: The Work of Faith with Power, according to that History of Believers, Heb. 11. does above All, display the Mysterious Efficacy of it, which none know, but they who have it. That it gives a presence of its Objects above all, that Sense can do, of its proper Objects; and a Demonstration of its Ideas, above all that Reason is Able for; For it can prevail Above both, when they would carry contrary to its Scope and End, and Empowers to Action far above them, by virtue of that Hypostasis, and those its Demonstrations: Let us therefore Bow our Knees mutually, that the Father of our Lord Jesus Christ would grant us, according to the Riches of his Glory, to be strengthened by his Spirit in the Inner Man, that Christ may dwell in our Hearts by Faith; that we may comprehend with All Saints, the heights and Depths, the Breadths and Lengths of what passes Knowledge; That we may be filled with All the Fullness of Him, who can, to perfect Mystery, do above All we can ask or think; and yet to show it no Blind Chimerick, or Imaginary thing; By a Power that Worketh IN us; To Him be Glory in his Church by Jesus Christ throughout All Ages, Amen.  
And in Regard of so many Antichrists, Enemies to the Glory of Christ and of his Gospel in this Age, and in the midst of us; Let us Hereby know to our Consolation, It is the very Last of the Last Time, the Time for God to Work for the Consuming the Grand Antichrist, and all the Lesser Antichrists, that come out of his Smoke with Him.  
The Lord Hasten it in this his very Time; So Join, I beseech you in Supplication with your most  
Humble Affectionate Servant In our Lord Jesus T. B.   

THE PREFACE.  
THere hath Lately Appeared in Print, A Book Entitled, Christianity not Mysterious; And It Undertakes to Show, There is nothing in the Gospel, Contrary to Reason, or Above it; And that no Christian Doctrine can be called, A Mystery.  
The Writer Conceals his Name, and I do not desire to make Enquiry after it; For it is not a Name, but Truth, and Weight of Discourse I would Insist upon; Nor would I, if I could, make Any Reflection upon Persons, Having All Reasons in myself for Humility, in Regard both of Consciousness of my own Weakness, and also of unworthiness: I would deal only with Things, and Treat them, as They Require to be Treated; That All may Rest on the Merit of True Reason, according to the Word of God, and not on Sallies of Wit, or Satire; And, that All may be Managed with a Gravity Condecent to the Mysteries of Christianity, and with Reverence of Scriptures, as All, who Discourse in their Defence, aught to Speak and Write: I desire to observe the Apostolical Rule, To give the Apology of the Hope of Christianity to Those, who Ask for it, with Meekness, and Fear; and, in Meekness to Instruct, If Any oppose Themselves; If God Peradventure will Give them Repentance to the Acknowledging the Truth.  
I could Have Hearty wished, that even the Writer of the Treatise, I Design to Review, had Avoided any thing, that Looks so Like Ridiculing, and Exposing, as that Dialogue between the Doctor and Parishioner, p. 112, etc. and Left his Reader to Bow before the Majesty of Evidence, (as He expresses it) wherever he Found it: and had Forborn that, as Lest Indecorousnesse of Expression, towards Persons of so Great Veneration for their Accomplishments of Holiness, and Learning; as also their Early Profession of Christianity; I mean, The Fathers, whom He calls, p. 5. The Herd of the Fathers; as if because of Their Reverence of the Mysteries of the Gospel above the Pretensions of Reason, They were to be Looked upon as Irrational, not to say Worse: A Vein of clear, unsullied Reason, especially Bowing before a Greater Majesty, than what we are too suddenly prone to call Evidence; I mean the Authority of God in his Word; I value above All Flourishes, than serve the Reader's Diversion and Airyness, rather than his Instruction, and Benefit.  
I am glad to find so many Reflections on the Mystery of Iniquity, and the Depths of Satan, as I hope they will shortly be universally deemed, and spoken of; I mean That of Popery, or Antichristianism, so Great an Eclipse upon the Glory of True Christianity; because Scripture hath so often Doomed it to Impenitency, and Perdition: But I cannot but look upon it, as most Injurious, to Parallel, in any Degree with it, those Forms of Sound Doctrine, so often Reproached under the Name of Systems, or Systematic Theology; wherein any have taken care to keep, especially Close to Scripture; and those Intellectual Exercitations upon them are suited to Men of Thought and Contemplation, though not so Familiar to Common Readers, or Hearers; who may yet have those Difficulties Masticated, and Prepared for them, by more plain Discourses.  
I do not yet Plead for Binding Men's Faith and Consciences to any Words, or Form of Words, that do not, especially in Christian Mysteries, Keep, as close as may be, not only to Scripture-Sense, but to Scripture-Expressions, with as little variation as is possible; Comparing Spiritual things with Spiritual; and that they who do this, come nearest to the Thing, as the Author speaks; though with what Design, in his Explaining of those Words, p. 5. I will not undertake to Judge; Let him therein Stand or Fall to his own Master.  
The Things that give me Scandal in the Treatise, are; First, The Boldness, and Insolency of the Frontispiece, so very Contemptuous, and even Contradictory to the Constant Language of the New Testament, Styling the Gospel, Mystery, and its Truths, Mysteries; whilst that openly Bears out, Christianity not Mysterious; this savours of Too mean an Esteem of the Sacred Stamp, and Superscription, and the Images it gives of Things, and Highly Countenances Antioscripturism, which yet the Writer would Appear not to have any Favour for.  
I look upon it, as a Just Occasion for a Christian Zeal against it; That the Deists, as the Men of Reason, and Virtuoso's, as they would be Thought, in Religion, Take the Pretensions of this Treatise, as Service to Themselves; Finding so much settled, in what, They Account Their own Territory, and Demesne; Reason, and ; And, in the mean time, they Act the Part of Ananias, and Saphira; They Keep Back, or Withdraw, some Noblest Principles of the Gospel on these very Interests; To which Secret Service, one cannot, but Suspect, this Discourse is Devoted.  
I cannot but be Troubled; The Observing Atheist, with whom the Deist is in a Close Alliance, Rejoices to find his Account in this Suppositing a Dead Child of Reason, and , as they now go amongst Men, in the Room of that Living Spirituous Christianity of the Scriptures; or at least, That it is Divided between a Nominal Faith, and a Philosophy, that is indeed Vain, and Science, Falsely so Called.  
The Beaux-Esprits, The Men of Air, and Wit, are pleased with Meeting the Sacred, and Awful Mysteries of Christian Religion under Burlesque, and Railleny: which ought to Affect the Sincere Lovers of it with Sadness, and Lamenting such a Profane Temper of the Age.  
I will not Deny, That some, not to be Looked upon with so Ill an Eye, as the Former, who do not Closely Inspect, nor Penetrate the Scope, and Tendency of such a Discourse, but suffer Themselves to be Imposed upon by Palliations, and Pretences, think it Innocent: But even this Deserves Lamentation, as showing a Soft, and Tame Surrendry of the Faith of the Gospel, or a Gallio-Like Spirit, that does not Generously, and Genuinely Care for these Things.  
But All, who more Wisely and Discerningly Consider such Dissertations in their Spring, and Issue, are Ware, How Destructive to, and Subversive of the Doctrines, Life, and Power, and even of the Profession of the Gospel, they are.  
On the Whole, therefore I make this Solemn Profession, with Appeal to Him, who Searches Hearts, That I have no other Design in this Answer, but the Glory of God in the Blessed, and Glorious Gospel of his Son; the Salvation of Souls, That they may Buy the Truth, and not, on Any Fair Glozes, Sell it. And therefore I can with All Humble Supplications, and Assurance, Commend the Undertaking to the Divine Acceptance, in, and through the Mediator, and to His Blessing upon it; to the Approbation of Sincere Christians; and to the very Reason of the Adversaries between God, and their own Consciences.   

THE SCHEME OF THE TREATISE, Christianity not Mysterious; and of the Answer to it.  
THE Fairest, and Clearest Method for the Attaining Truth in any Debate, is the Plainest Laying Down the State of it, or Giving a Scheme of what is Agreed on Both Parts; of what is mainly in Difference; and of the Principal Topics of Argument on each side. These therefore I would lay down in one View.  

P. 40, 4, etc.  1. There is an Acknowledgement 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 owned, Received, 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, etc.  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 only by Revelation from Himself. The Advantage of this Acknowledgement 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 aught 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  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 shows 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 Accomplished 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 Acknowledgement on Both Parts is, That hereby, First, There is an Unpassable Gulf Fixed between the Great Mystery of Godliness, and the Mystery of Iniquity, which is a Mystery of Darkness, as Darkness itself; 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 other.  
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 itself; which, (though it uses the word mystery, so continually, as a Vessel of Honour, and Proper to its own Divine Truths,) hath yet set Antichristianisme, the Counterfeit of Christianity, under the Title of a Counter-mystery also, the mystery of iniquity.  
4. It is from hence Agreed on Both parts, that Faith is no Implicit, Sequacious, Blind Assent; but a Grace of Greatest Wisdom, and Understanding, Full of Clearest Light, and Perceptions of Truth, Able to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very Presence, or Solid Argument of Things not seen; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Demonstration of Things Hoped for.  
The Advantage of this Agreement is, that, if notwithstanding this, There shall be Found some Intimate, and even Essential Reason, why mystery should be Acknowledged mystery; and that even because Faith is so wise, and Intelligent a Grace; It will then come home to the Decision of the Main Point, whether Christianity be mysterious or not, and it will be Decided for it.  
5. We are Both One, That we have not Adequate Ideas of the Truths of the Gospel, nor Behold the Essences of the things therein, no more, than we have Adequate Conceptions of the Divine Being, or Attributes; or can Behold the Divine Essence: Nor have we so much, as Adequate Conceptions of Things in Nature, nor can behold their Essences: The Advantage of this Acknowledgement lies in this, That one Undeniable 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 ourselves 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, than the Divine Being, and Attributes, which yet cannot be Found out to Perfection; This Acknowledgement 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 Removed 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 Judgement 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 Dimmed with the Vapours 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 Removed: 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 Acknowledgement on both sides is, That it lets us into a Great Reason, why the mysteries of the Gospel are to be Allowed 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 than that Measure, or Standard, is not Reason, but Contrary to it: Now either of these is so Falsely 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 itself by a Supernatural Power; The Truths of the Gospel may too Truly be said to be Contrary to Reason, and so mystery; even as, and more than 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 affirmed 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 considered, 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  to be Arbitrated, and Estimated, as shall be seen, through the Assistance of God, in the Following Debate.  
The Topics, 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 Falsehood, and Delusion, so proper to the Mystery of Iniquity; And that Man hath a Power of  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 show, 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 Awakened 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 Finished.  
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 show 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 Roots Them in the Acknowledgement, and Adoration of the Divine Being; So Superficial Tinctures of Reason give Men occasion to Deny the Mysteriousness of Christianity; but the Juster Presences of it in the Mind give Fullest Assurances; It is in All True Senses Mysterious, even the Adorable Mystery of the Divine Wisdom and Grace.   

A Discourse of the Mysteriousness of Christianity, in answer to a treatise, Christianity not Mysterious.  

CHAP. I.  
Of the close and strict consideration of Reason.  
IN speaking of Reason, 
The Introduction to that Head, The close pursuit after Reason.  I cannot acquiesce to the singling out of that compare, and balancing of the Ideas 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 Ideas of the Mind, the Evidences the Mind hath of Notions, or Propositions immediately, and as issuing in Full Demonstration: And also what the Author takes no notice of, viz. That Holiness, Purity, Righteousness, Universal Goodness and Probity, inseparate from True Reason; That Inward; and Prophoric, or outward, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Speech so Essential to Reason and that Energy, Vigour, and Power of Imprinting itself upon Rational Being's, so immediately resulting from Reason, according to the Excellency of the Reason, from which it flows: For thus I find Scripture does extend itself, with Relation to what is to be Discoursed upon, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as Reason, viz. Spirit, Mind, the Understanding, the Discursive Mind, Wisdom, Knowledge, Truth; The Wisdom, that is the Fear of the Lord, the Knowledge of the Holy, The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Law Written in the Heart. The speaking in the Heart, or Communing with it; The Tongue of the Wise, of the Learned; a might and power, an Authority of Teaching. But were it not that in one peculiar case of greatest moment (as shall be set out, but deferred till what is more universally agreeable, have made the way to it.) I should have no favour for the word Reason, on a Religious Account; as being a word taken from the Pride and Supercile of Philosophy, and not from Scripture; but set in opposition to the Spirituality of the Gospel: But seeing it hath pleased the Spirit of God to single out that word, that all the Great Men of Reason have expressed it by; viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and to apply it to the Son of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Reason, as Scripture is, The Writing; therein Sanctifying the Learning of Egypt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Transcendent a Revelation, and so plainly pointing upon the sense of that word, we are to be upon, in styling that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Light of Men, as Reason in the General Acceptation is; and the Light, that Lighteneth 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 Understanding planted in the Mind, or intellectual Spirit of Man, constituting such an Intellectual, Rational Creation; although 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 Mankind (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, Understanding, Truth; leads to some supreme wisdom and reason; for every name, and pretence to these high and excellent things, cannot be themselves; And yet one pretence would be as good as another, and the loudest sound, like the strongest sword, would carry it, were there not some Absolute Wisdom, and Reason, by which all the various pretensions are to be Tried and Determined.  
§. 3. We find among Men, There are various Degrees and Elevations of Reasons and Wisdoms (as we may style them) or of Understandings; some Higher, and some Lower, and we Naturally Appeal from the Lower, to those we judge Higher; till we come to what we esteem Highest; And if those various Understandings, or Reasons are at difference among themselves; we cannot but acknowledge ourselves obliged, and we do necessarily acquiesce in what we judge 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 Being's Ought; Try and Examine, and reduce all to some infallible Standard, in which we can acquiesce, and of which we have a Sense within ourselves; 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 ourselves, we cannot conceive of, as One Abstracted Norma, Rule, or Line of Wisdom and Reason, that doth not know itself, or doth not itself know, that it knows, or understands; That doth not Judge so, as to know, that it Judges, and That cannot pronounce and declare, according to itself; and know it does so; For this were such an Alloy and Degradation of its excellency, as is most intolerable once to suppose: It must be therefore some Living, Self-knowing, Self-intelligent Being, He, or That which teacheth Man Knowledge, shall not It, or He know? Even All Perfections of Being, Omnipotence, Omnipresence, Eternity, necessarily lead to that Self-knowing, Self-intelligent Living Being, who is all those Perfections: And in Universal Sense and Character of Language is the Divine Being, GOD, who is All these, and knows he is all these; and who is Able, even by the very Perfection of his own Supreme Wisdom and Reason, uncontrollably to know, even by that very Reason, that he is that infallible wisdom, Reason and Understanding; and All who reason cannot but acknowledge he is so; but if there were any such Abstracted Dead Law, styled wisdom or reason, God derived the Rule and Measure of his Understanding, and Actions from, and referred 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 than 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 shadow of Turning, is the Supreme, Absolute, Infallible Reason or Understanding; and to speak of Reason, and not to Acknowledge 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 Ideas 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 pleased; For Infinite Understanding, and Reason is the Origin, and Exemplar of all Ideas, the Test by which they are Tried, the Beam at which they are weighed; whether Just and True, or Counterfeit, False and Light; and the Immense Repository from whence they are Derived; Even as Infinite Being is the Source and Fountain of all Being; and thus this Eternal Spirit, Mind and Reason Sees by, and in itself, or in its own Spirit, it's own Infinite Being; and in that Infinite Being all Being's 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 Judgement; any pretended Ideas that are not according to Things, are Phantoms, and not Ideas; all other Apprehensions, Conceptions, Notions, Conclusions, that Created Understandings can Form, are nothings, if taken out of the Understandings that Form 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 Formed them, finding things so much otherwise: And which we ought well to consider; Truth and Reality take hold of Those, who had no Ideas of them; and, to their Full Perfection of those, who had only Inadequate Ideas of them; as the words of the Dead Prophets took hold of the Jews, 
Zach. 1.5.  because from God, however Insensible of them; of the Fathers who heard them, and Believed them not; and of their Children, who were not Born, when they were spoken: Now Truth is Infinite, even as the Divine Being and Understanding is; and of unexpressible multiplicity, as the Divine Displays in the Works of Creation and Providence are; Deep, unfathomable, and unsearchable, as the Counsels of his Will are, till Revealed.  
§. 3. The Relations, Aspects upon, mutual Respects, Proportions, Operations between Being, and Being, with their whole state, from the Infinite, Increated Being, to the Highest Created Being, and so from one to another to the very lowest of Being's, 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 straight, and direct, the Branching out, and Transverse Lines in Created Being's from one to another; and the immediate Influences from himself to all Created Being's, in whom all Being's 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 Mathematics, 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, Connexion's and Inferences that may be made from one Branch of Being, and the Truth's arising from it, to another Branch of Being, and the Truth's Arising from That, and so throughout from the several Connexion's and Enterweaving of one with another, come next under Account, and are very particularly to be considered; For from the comparing and balancing these one with another, and the Ideas of them one with another flows, what we properly call Ratiocination, or Argument of Reason. Now all these seethe 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 see, but one after another, and not with a Just Equality, he sees together, and with a just Poise of Each; the want of which presence of, and regard to all Ideas, and the Equipoize of them, was the Ruin of Angels: What trust then can be to our due Congregating, Compare, and Balance 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, although what went before, and what is to follow, aught to have full consideration in our Estimate of Reason.  
§. 5. In those Accounts of Reason before insisted upon, we may, and I have endeavoured to Argue from the little of Reason in ourselves, 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 acknowledge it the excellency of Reason, and Ascribe it to God the best of Being's, and Reasons; That Reason than 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 The Infinite Reason is Infinite Holiness and Goodness; He cannot be Tempted of Evil; 
Jam. 1.13.  neither 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.  He could not have made a Decree for the Rain, 
Prov. 3.19.  nor 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 Knowledge 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 Mathematics in one, as in the other; if the Creator could have Erred in the one, he had in the other also; and if he could now so Err, the whole Course of Nature would fly in Pieces, as the Apostle James intimates it endangered by the Wickedness of the Tongue. And so it is in every Created Reason, and particularly in Man, if he can so misjudg, 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 Mathematics of the whole Creation are Violated in him: For when God made weights for the Winds, 
Job 28.28. Rom. 2.14.  etc. He said to Man, he fixed him, as a Being of Reason in this; The Fear of the Lord, That is Wisdom, To departed from Evil, that is Understanding; This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 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.  The Wisdom that Founded the Earth, etc. Is to hate Evil; It understands Righteousness, Judgement, 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 Statesmen; but the Answer is: The Infinite Reason Holds in itself 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, Fallen Men to be confided in, in any one Point; because they have Failed in so Radical a One, as to have sinned; 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 Acknowledge 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 Judgement 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 Judgement 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 ourselves, as we are Being's of Reason; Every Intellectual Being hath an Internal Annunciation to itself, and within itself, according to its comprehensions of Reason, that is even Consubstantial to itself; and according to which, it Declares itself to other Intellectual Being's, by external Enunciation or Elocution: And these are so much reason that both the inward, and the outward are expressed by Reason itself; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 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 Being's 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 denied by any who acknowledge 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 itself, and to Reveal Mystery; and no other but his Word can be proper for either. Seeing External Speech is Governed by inward Intellectual Power of Enunciation; as the one Excels, so does the other; If therefore the understanding, and reason of God be the only Infallible reason, his Enunciation and Declaration can be only Infallible; Reason in us was his word, and would be so, if it were the same he gave; But it is now fallen: And this Assures the Excellency of the Word of God spoken or written; There is a Declaration or Voice of God in the Creation, declaring his Infinite Wisdom, and Understanding, to the Intellectual Creation, according to their First Creation; but the word of God declares the Counsels of his Will in Receiving of Fallen, 
Psal. 12.6. Prov. 30.6.  and Lost Man. Every word of which is pure as Silver tried 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 Liar, that is, a Forger, and Deceiver; or a Reason falsely so called.  
§. 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 moves 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 Being's: This assures there is in the Divine Being, the infinite reason, an Infinite Spirit, and Power of Wisdom, and Understanding; of which in its highest Excellency, I will further speak by his own Assistance; But in general Apprehension, 
Job. 36.22. Job 32 8.  God Exalteth by his Power, none teacheth like him. There is a Spirit in Man, but the mighty Breathing of the Almighty gives him Understanding; a mighty Energy, or Spirit from God, the Supreme reason, and Understanding: This we cannot but acknowledge, 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 Knowledge; and therefore how can any Gracious Approaches, by his Spirit, to the Souls of his Servants, Enlightening, and Teaching them be Denied?   

CHAP. III.  
Of Created Reasons, and their various Orders, and References one to another, as Being's 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 Tracing of Reason, as in Us, not only Finite, but Degenerate Spirits, or Being's of Reason; that whatever true Lines thereof are Discoverable in us may lead us up to the Infinite, and Infinitely Pure Original; and show 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 Being's, and such, as we cannot, but by our Reason, Divine, are of a Higher Sphere, and Order, than ourselves; and Scripture makes known to us, as Seraphic, Angelic Being's, 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 Being's, 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 Being's 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 Remarked concerning them: And as there is an Original Begetting, Breathing, or Creation at First, so there is a continual sustentation of Intellectual Being's, 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, 
Judas 6.  notwithstanding their Leaving their First Estate, and Forsaking their own Habitation, They are in Dependence upon their Supreme, a Standard of Wisdom, Reason, and Truth to themselves, within themselves; 
Psal. 36.9.  yet so that in the Original Light, Truth, Wisdom, Reason they see this Light, and enjoy this Privilege; that is, they are Intellectually Seeing, Discerning Spirits, Being's of Reason; As the Spirit of a Man is the Candle of the Lord, a Light shining in his Light; 
Prov. 20.27. Job 35.11.  who Teacheth Man Knowledge, 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 Understanding.  
§. 3. But yet, it is always to be Remembered; 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 Judge of what is Above, and beyond Them: Any more than 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 measured by it, but by the Help of Mathematic Instruments; or so Minute, as not to be Discerned, 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 observed 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 earnest Desire; But no Intellectual Created Spirit can, by virtue 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 Understanding is alone Infinite. 
Psal. 147. ●.  That therefore which is clearly known, and within the compass of the Reason of Intellectual Being's 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 Understanding, There is nothing above Reason, that is, above itself, 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 considered, 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 Lies, Blinding and Bemisting it, to whom it is now Turned; How then can it form Ideas of Divine Things? Behold the Proportions, and true Respects of Things one to another? Judge 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 itself, 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 Vapours against the Sun, and its Light: So do Intellectual Spirits (Angelic become Diabolic) Rulers of the Darkness of this World, and Degenerate Human Spirits against the Light, and Truths of God, and of his Word.  
§. 6. If it be said, The Lusts of Men are not Reason; It is True; but as the Enquiry is in Job; Where is wisdom to be found, and where is the Place of Understanding, viz. in its Purity? seeing it is hid from the Eyes of all Living: Even as it is kept close from the Fowls 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 departed from Evil, is Understanding; Wherein can his Reason be Now Accounted of? All must be Resolved, 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 show 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 ourselves from being imposed upon? The Answer shall be given in its proper place, unde● the Head of Revelation to each of these Inquiries by way of Answer to them as Objections.  
§. 8. But seeing this Treatise makes acknowledgement 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 Judgement 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, though his Servants Fulfilling his Will, and the Ministers of his Pleasure, but charges with Folly, comparing them with his own Holiness, and Understanding, 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 World, takes notice; 
Job 11.12.  That vain man would be wise; He Aspires to the Reputation of being so; though 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 Wisdom: 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 Knowledge? that is, we take upon us to have so; 
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 Topics? that is, of no Reason, who have not Faith; who are not instructed of God by his Spirit in his Word: Yet we Dwarves of Reason, of a Span long, and Hand Breadth, dare to measure Reasons with the Almighty, 
Col. 2.18.  vainly puffed 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.  The 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.  Surely I am more brutish than any man; I have not the understanding of man; viz. In his first Creation. I neither learned wisdom, nor know the knowledge of the Holy. 
Rom. 12.3.  The 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 to Reason, or the Wisdom of Men, is yet wiser than that Imaginary Reason or Wisdom, of Men.   

CHAP. IU.  
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, Veiled, 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 Excels; 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; although 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 was 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  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.  but 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 Styled, The Mystery hid in God, kept secret since the World began; hidden Wisdom, the wisdom of God in a mystery; 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 aught 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 Class, 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 Counsellor 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 Privilege of the Church, the Spirit of Revelation to Enable them; That which puts the matter out of all doubt, is; that the Apostle joins, and so Scripture throughout, the Spirit of God Given, and Received; 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.  lifts up by his Power the Spirit of his Creatures whom he Teaches; who, therefore Teaches, 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 Mystery 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 Quickening Spirit, at the Resurrection, and the Finishing All Mystery, to see things above Reason (as was before observed 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 affirmed, 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 shown.  
§. 3. If now the Light of Creation be so unable, without an higher Illumination, and Grace; though considered without any Loss, or Abatement of itself; 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, Shattered, Shipwrecked Reason, whose Light is Darkened in its very Heavens: For that it is so, is Evident, not only by all the Difficulties of attaining Wisdom, a far off and Exceeding Deep in all kind of Knowledge; 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 show a Degraded Reason. But that which I look upon, as the most Pungent Demonstration to every Man's Conscience, is, that however we may be, or are convinced 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 shows 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 Departed from Evil, is Understanding; 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 observed, 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 strained 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 Ruined Himself and His Posterity by the Righteous Judgement of the Almighty, whose ways are past finding out by Reason; for they are above it. And yet by Trusting in our Bankrupt Reason, we daily more Entangle ourselves. 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 foully miscarried in Reaching beyond itself: 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 concentre with them: Even the Godliness, Righteousness, and Soberness, that the True Reason hath Lost, are hereby Restored, 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 itself Judge of, nor Try in its own Beams, the Supreme Excellencies and Splendours of, but would be Oppressed with the Glory, and Dazzled with the Brightnefs; however in some, as it were Backparts, it would see a Divinity in them; As to those Glories, that may be styled the Face of them, it must, even as Angels, submit itself 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 Herd, in first Creation; How much less than can the Decayed Reason, those Poor Relics, Fragments, and Broken Pieces of Reason judge of them! But through that Sin and Impurity, that hath United itself therewith, the more it endeavours to Rally, and Reunite itself (because of that Corruption wherewith it is so Tainted, and Defiled, that even the Mind and Conscience of the unbelieving are Defiled) Not only the greater Ignorance, and want of Skill, but the greater Enmity and Hatred to such a Superior Light, stirred up, as well as blinded by Satan, It Discovers and Detects itself of; And all Directions, Advices, or Commands to Separate itself from that Corruption, are but Prescribings to the Blackamoor to change his Skin, and the Leopard his Spots. For this Corrupted Reason itself Teaches so (and can do no otherwise) to Refuse Divine Truth. 
Jerem. 13.23.  Hence have sprung all those Bold and Daring Efforts of pretended shrewdness of Reason, and Argument; Insolences of it in Scorn and Raillery against the Purity of the Doctrine of Christ; That Arch-Fallen Reason, the Devil, Turns himself into all shapes, sometimes as a severe Rationalist, sometimes as a Sarcastic Scoffer, and sometimes is Transformed into an Angel of Light, and as a Zealot for the Honour of Christianity; and therefore it is no wonder, 
2 Cor. 11.13. etc.  if his Ministers are Transformed so also, and even, as the Ministers of Righteousness: And all these very Shapes hath The Treatise, we have to do with, put on.  
§. 5. It will be said, If Reason be not in a Capacity to Receive Revelation, what shall Receive it? Is it to be swallowed in Ignorance, and Blind Obedience, or by an Implicit Faith? the Answer is: The Infinitely, Only Wise God, 
Rom. 16.27.  (as the Apostle Adores him upon the very Account of the Gospel, the Mystery, kept hid, and Revealed after for the obedient 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 inclined 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 called, 
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 Understanding; And in this Light it Proves and Examines all Things, and holds fast that which is good; And that which is Above All, In this New Creation, and Faith the Light of it; The great Redeemer by his Spirit, Unites himself to the Renewed Spirit, and Dwells in it; which is a Spirit of Wisdom and Revelation, 
Ephes. 1.17. 1 Cor. 2.12.  and so Reveals the Deeps of God, that we might know the Mysteries of the Kingdom of God, and the Things, that are freely given us of God.  
§. 6. If it be further Demanded, Is the First Creation, and the Reason of it wholly Antiquated, and Removed in the New Creation? The Answer is, All the unchangeable and unmovable Parts of it are comprehended, and taken into the New Creation, and much Exalted; And even, as to men Unrenewed, and before Renovation, The Great Redeemer hath laid hold upon, and made a Reserve of some great Principles of Truth, and Reason, or Reimprinted them in the Minds of Men in General; and the Law is Written in the Heart, 
Rom. 2.14.15  even of the Gentiles, for many Great and Wise Ends of the Government of the World; And that These may give Testimony to the Holiness, Purity, Diviness and Wisdom of the Truths of Revelation; They are a kind of Rude Draught, or Indenting, 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 Condemned, who do not Receive the Truths of it, so far, as these Impressions of Natural Light Led; 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 Preserved 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 Footsteps cannot be Traced as yet, or in the way of his present Government of the World; He, who is Light, and in whom is no Darkness at All, Causes Light to prevail to Condemnation, where it hath not, and does not prevail to Conformity, and Obedience to it; But in the New Creation; Behold, all things become New. 
2 Cor. 5.17.  There is Inward, Supernatural Illumination, and the Power of Grace, and Holiness Conforming the whole Intellectual Spirit to it; and Comprising also within itself the First Illumination; so that it is known to be that First Illumination, that Revelation hath yet taken wholly into itself, that there may be no misjudging by a Partial Light, and yet the Testimony of that Light preserved, Steered, but Exalted Far, above itself.  
§. 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, Physic, Mathematics, Music, 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 Knowledge are; How many things yet unknown; How many Errors, and Mistakes, hardly found out, and more hardly Corrected; what great Differences, and Disagreements of Judgements 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, Understanding, Truth and Goodness; who holds All Being's and Truth's 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 itself, 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 urged, 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 to us, and that may guide us out of All these Mazes and Labirinths; But on the other side, It is a very great disreputation to Human Reason, that so great Parts of Mankind have been Involved in these so Horrible Delusions; and that it hath not guided them betterr; and it leads us to the Profoundest Humiliation under the Sense of the Righteous Judgement of God upon his Intellectual, Lower Creation, fallen from him by Sin, and so abused and deceived by That higher, Angelis Apostate Nature, called Satan; and to earnest Supplication to him through the Redeemer, That, that Blessed Time may come quickly, when the Knowledge of the Glory of the Lord, 
Esay. 11. Hab. 2.14.  and the Knowledge 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, Footsteps, or Remains of in us; or that we can find in ourselves; 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 Lies, awakening and Enlightening 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 Understanding; Tho they were as the Understandings of Angels, 
Luke 1.5. Prov. 3.5.  in which so great a Number of them trusting, and not in that Higher Understanding and Spirit Fell, and are in Chains of Darkness to the Judgement of the Great Day: So little Encouragement have we to trust in Created reason.   

CHAP. V.  
Of the third Head Proposed, viz. The Nature of Mystery.  
THE two main Hinges of this Debate, viz Concerning Reason, and concerning Revelation, as Above, 
The Introduction of the 2d Head concerning Mystery.  or Contrary to Reason having been so far Treated of; The further Discourse of Mystery may seem unnecessary, seeing it is on both Parts agreed; Above, or contrary to Reason, demtermines Mystery, or not Mystery: But because Mystery, or not Mystery bears the Face of the whole matter in Dispute, and especially, because Reverence of the word of God, and of the Truths of it (as an Ark or Sanctuary of, and for which, the Spirit of God hath Separated, and Sanctified the Word, Mystery) It calls for a particular Research, how, and to what Truths, and for what Ends It hath so Consecrated it: The Sense or Significaaion of the word itself 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' 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 Say of the Wise; Prophetic Visions; All in Figures; some of them Interpreted, others left under their Veils: This Original of mystery is worthy to be preferred as most Pure, and Divine; And there is a Hebrew word of very near found, comporting with the Sense; though never so applied by the Sacred Text; viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which easily passes into the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And yet it might fall in herewith; The word mystery was a word known to the Gentiles, to signify the Secrecies of Pagan Devotions, Communicated only to their mystae, peculiar Devoted Persons; However, those Rites were fowl, and Idolatrous; The Spirit of God was pleased to take it from those impure uses, as the Merchandise and Hire of Tyrus, to be Holiness to the Lord; to convey the Apprehension of the Secrecy of the Truths of the Gospel, as Revealed in it by himself at that Time, that had been hidden before, and at that very time, from those who Believed not; the hidden Wisdom of God spoken to them, who were the Perfect, or the Consecrated Mystae of it; Thus as God was pleased to separate the Gentiles, 
Rom. 15.16.  and Sanctify them, as a Offering to Himself by the Holy Spirit, through the Preaching of the Apostles, who were before as ; so he pleased also to Hallow this word mystery, however impure in its former use, and to appoint it a Vessel of Honour to himself. Let us now consider the importance of it in the Sacred Writings of the New Testament with the Reason of things that shall be Discoursed out of it, and Universal consent of Language in it.  
§. 1. The Spirit of God makes use of the word mystery, in speaking of the whole Frame, and Complex of the Gospel; the Preaching of which is said to be the Revelation of the mystery, which had been hid in God; 
Rom. 16.27. 1 Cor. 29. c. 4. 1. Colos. 1.26.27.  The Preachers of the Gospel are called Stewards of the mysteries of God; It is styled the mystery of Christ, the mystery of Faith, the hidden Wisdom of God in mystery, Ordained 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, shows. 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 Seal: It is most true; Revelation hath much changed 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 itself a Revelation from God to that Proud Monarch; 
Dan. 2.12.  and yet was mystery, till Expounded by Daniel, because not understood: So Daniel's Visions, when he himself understood not; The Prophet's Researched upon the things Revealed by God to them, what the Spirit of Christ in them did signify, and did not think it concerned them not, because they wanted Ideas 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 joining the mystery of the Gospel with Revelation, may not be looked upon as proof sufficient, it is no longer Mystery.  
§. 2. There are particular Branches of Evangelical Truth, to which the Spirit of God is pleased peculiarly to apply mystery; the first Scripture of the New Testament, in which we find it used, Matth. 13.11. I reserve for after consideration, 
Colos. 2.2.  viz. The mysteries of the Kingdom of Heaven; so of the mystery of God and of the Father, and of Christ; Of which I will give a further Account in the close of the Discourse. The Mediatorship of Christ in the various Progresses of it to highest Glory, shall remain without Controversy, the great mystery of Godliness, till his Return in Glory; wherein It is most manifest, as there are some Points very Indisputably, deeply mysterious, 
1 Tim. 3.16.  as God manifested in Flesh, Justified in Spirit, So others more plain, as Preached to the Gentiles, believed on in the World, that, as to their out side, were plain matters of Fact. Yet these, as well as the others make up the great mystery of Godliness; which shows there is some deep Reason in the Eye of the Divine Spirit, why the Notion, and Word, mystery, should be applied to each truth of the Gosyel, though some of those truths are more plain, 
Ephes. 5.26.32.  than others: the Union betwixt Christ and his Church; and so with every Believing Soul is, what will be mystery, till he present it to himself in every particular Member of it, à glorious Church, not having spot, or wrinkle; 
Rev. 19.7.  which The Revelation styles the Nuptials of the Lamb's 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 styled 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 mystery till then, according to the Sense of all Scripture. There are some great Propheticks of Scripture, as the Fullness of the Gentile Churches, or their coming to a fuller Light after the Eclipse of the Apostasy by Antichrist, 
Rom. 11.25. Ephes. 3.3. 1 Cor. 15.51. Rev. 1.30. c. 10.7. 1 Cor. 13.1.2.  together with their whole number coming in, and making one Body with the Israelites, or rather a Joint 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 Ideas 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, Reserved, 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 cannot yet comprehend, or find Ideas of, and yet what it doth Reveal, is of great moment to us; and aught to fill us with a desire of Fuller Comprehensions of; as perfective of, not only of our Understandings, but making blessed our whole Man.  
§. 3. There is yet remaining one use more the Scripture makes of the word, mystery, in what, it doth not own, as mystery of, or from itself; but Blazons, as Counter-mystery, to itself; and so far as we suppose, the Holy Spirit transferred 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 though these two mysteries differ, as Heaven and Hell; for in one we have the Deeps of God; In the other are hid the deeps of Satan, though under the Name of a Catholic Church; Antichristianism under the Name of Christianity; It teaches us therefore to Abhor, to Ascribe to Gospel Mystery, any of its Cheats, or Lies; But in that this Mystery of Iniquity is not Consumed but by the Breath of Christ's Mouth, and the Glory of his Appearance; It shows the Gospel shall continue Mystery, while this Counter-mystery is suffered to Endure.  
§. But while we thus according to the Gospel itself speak 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 etc. 1 Sam. 2.3. 2 Pet. 1.16. c. 1.4. 1 Tim. 5 4. c. 4.7. c. 6.20.  the words of whose Lips are All in Righteousness, and there is nothing Froward, nor Perverse in them; His mouth speaketh Truth, Wickedness is an abomination to his Lips. He is a God of Judgement; 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 falsely so called. All these are peculiar to the mystery of Iniquity, its Lies and Delusions after the manner of Satan, the Liar from the beginning, and the Father of Lies, the Baalzebul, and Baalzebub, the God of Dung, and of a Fly; but the mysteries of the Gospel are all of greatest weight, substance, of Wisdom and Truth; and hereof it gives assurance to all Believers, who are not Blind Devotionists, 
Colos. 2.2.  but have All Riches of the Full Assurance of Understanding, even in the mysteries of the Gospel, that are most sablime; although it be an Understanding of Faith, as hath been already, and shall be further shown; 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 Understanding to the Simple; 
Psal. 119.13. Eccles. 5.1. 2 Tim. 3.7.  nothing is more Abhorred by it, than Superstition, the Sacrifice of Fools, the sillyness of even Women, ever Learning, never able to come to the Knowledge of the Truth. All these things are to be remanded to Paganism, and Antichristianism, and are the Characters of the mystery of Iniquity. Nor do the mysteries of Christianity consist in dark and cloudy Speculations, or thorny Scholastic Disputes, those oppositions of Science Falsely so called. They are rather the Boldnesses of Reason, that would bring down the mysteries of the Gospel under itself, and the Artifice of Satan so to entangle them: whereas in their own pure Fountain, the Word of God, They are all profitable for Doctrine Reproof, 
2 Tim. 3.16.17. Rom. 15.4.  Instruction in the ways of Righteousness, and that through the Patience and Comfort of the Scripture, we might have hope; and they make often an outward Reformation, where they have not the full saving Effect; Gospel mysteries are not therefore the Monopoly, or the Engrossment of a Profession, 
Heb. 5.12. 1 Cor. 4.1.  or a Priest-craft; every Christian ought to Aspire to be a Teacher; and the Faithful Stewards of these mysteries, to use utmost Diligence, they may be so, as the greatest Seal of their own Ministry: 
Acts 20.26.27. Col. 1.18. Jud. 12.13.  And woe to them, if they eat to that end, to declare fully the Counsel of God, Teaching every man, and Warning every man; that they may present every man perfect in Christ Jesus; Not Wells without Water, or Clouds without Rain. It is only for Order and Government sake, and in Trust that this grand Office may be certainly Discharged, that there is a distinct Presbytery who are only worthy of double, or of any Honour at all, but upon their Labour in the Word, 
1 Tim. 1.17. v. 13.15.16.  and Doctrine, and watching Night and Day, to save themselves, and those that hear them: who might attend on this very thing, and give themselves wholly to Reading and Meditation for general Profit. A Guild for mystery is only proper to the Craftsmen of Diana, the Merchants of Babylon, the Priests of Antichrist; False Apostles, whose Reproach thrown upon the Gospel, Their Lord will Return upon them, and the Blood of Souls lost by their Unfaithfulness in the discharge of their Duty; and to conclude this Branch, Gospel Mysteries shall not be mysteries for ever, but the perfect Comprehension of them is Ordained for the Glory of Saints; and the Knowledge of them, though not perfect here, yet shall end in the brightness of the Firmament to all the Wise in them; and They who Instruct in them shall shine as the Stars; whereas the mystery of Iniquity shall be consumed by the Brightness of the appearance of Christ, and the Ministers of it go into Perdition; those Planetory Stars are They, for whom is reserved the Blackness of Darkness for ever, 
Dan. 12.3. 2 Thes. 2.8.  Jud. 13.  
§. 5. The Reason therefore of so close adhering to the word, and notion of mystery, is that high Reverence due to the very word, the wisdom of the Divine Spirit hath chosen, 
1 Cor. 2.13. c. 1.10.  who compares Spiritual things with Spiritual; if Christians should speak the same thing, as the Apostle Admonishes, who would not desire to speak the same word, the Spirit of God hath so often used! This is an Honour due to Scripture, and to the Holy Spirit the Author; but beyond this, the Gospel Notion of mystery Keeps up the Reverence due to these great Truths, for the sake of that Abyss 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 Reflections on our own Reason, and Holds in a constant dependence upon the Enlightening 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 Condemned at the Tribunal of corrupt Reason, but Enthroned 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 show 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, shown to be Incomprehensible, as the Truths in which they are contained, 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 Evangelic word, and Notion of mystery, are as so many Countermines to the Artifices of Satan, 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; lest, as the great Engineer of false Reason beguiled Eve with it, 
2 Cor. 11.1.  so our minds should be Corrupted from the Purity of Divine Truth, as It is in Christ. For thus Antiscripturism and Superstition mutually circulating one into another, by the Help of Human Reason and Imagination have produced Paganism, Antichristianism, and Mahometism, of which Intimation was before made.  
§. 6. To conclude then the whole concerning mystery, as above Reason; that is, above our Fallen, Corrupted Reason; That great Oracle of our Lord, of which intimation was before made, gives us the sum of the matter; 
Mat. 13.11.12. etc.  he speaking to his Disciples, saith to them; Unto you it is given to know the mysteries 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 Heavenly, and Divine Descent to the use of the word mystery, than the taking it from the Familiarity the Gentiles had with it, 
Psal. 49.4. Psal. 78.2.  and accommodating the Language of the Gospel to them; For it alludes to that of the Psalm; I will open my mouth in a Parable, I will utter dark say 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 Knowledge 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 Sour 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; Balancing, Applying, Arguing, Inferring and Producing into holy Action; declaring within themselves and to others in words, and giving them an Utterance, 
1 Cor. 1.1.  an Elocution proper to those Spiritual things, those Truths; as he is called the Spirit giving utterance; 
Acts 2.3.  And thus in highest Sense, those Truths are mysterious, even according to the Sense of the Treatise, as being above Reason; For all those, that attempt this Circuit by their own Reason, and Judge and Condemn by it, and will have the whole within the Cognisance of their Reason, are so Dazzled and amazed, that even the Advantages of the Reason, reserved by general Grace, are taken from them; and they become despisers, deniers, professed Enemies to those Truths, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men of of Soul, Reason, that is, not having the Spirit; and so according to that severe Doom, That is Taken from them, even which they had; and what was above their Reason, thus becomes contrary to their Reason. And this is the conclusive Reason, why the Understanding, humble, Christian can never part with mystery, Gospel-mystery; what is held in mystery is held by Grace, and not by Reason; and Grace is their Title; how then should they part with mystery!   

CHAP. VI  
Of Reason and Mystery united in their highest Elevation, in the Eternal Son of the Father; The Reason, The Mystery.  
I Have intimated before, 
The Introduction into this chapter.  I should have abandoned in Sacred Discourses, the so much abused word, Reason; were it not not for one transcendent Scripture; in which I am sully persuaded, the Divine Spirit hath on purpose singled out that word, the Philosophers, 
Joh. 1.1. etc.  the Reputed Princes of the wisdom of the world, among the Greeks (whom the Apostle Remarks for seeking after wisdom) have unversally Expressed it by; that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, now of this the Evangelist John in Spirit makes choice to Express the only begotten Son of God, by; and I shall endeavour to make plain, by this word, he intends Eternal Wisdom, or Reason in the first place: and because this Sonship of the Eternal Wisdom or Reason is highest mystery, the same Apostle Rev. 19.12, 13. is Inspired to join the Name, he hath written, which no man knoweth, but He himself, with the Name whereby He is called, The Reason of God. So uniting Reason and Mystery in him; as Solomon says, what is the Name of God, and what is his Sons Name, if thou canst tell? the Father and the Son dwell alike in the Light, to which none can Approach. To show 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 wrapped up in secret Figures, or Cabalas; Supernatural Wisdom, and manifestation from their Gods; In both they were extremely Foolish, and Deceived; 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 Applied to our Lord and Saviour Jesus Christ.  
§. 2. That the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is in our Translation given, and Received, and by long use settled [The word] is so known, it may seem a Boldness to offer at such a change as to Interpret it, [The Reason] but besides, that Grave, and Learned Interpreters have not differed much, as shall be after shown; and that, there shall also be due Reverence in the Progress, given to that Translation [The Word] I do with greater Authority so Expound, sustained therein by a parallel of the Beloved Disciple with Solomon the Jedidiah, 
Prov. 8.22. etc.  or Beloved of God; the Expressions are Uniform, as from the same Spirit intending the same Truth; yet making more Full, and plain by the Latter, what was not so fully made known by the Former; as the New Testament in its Parrhesia, Plainness, or openness of Speech, as in clearness of Light, excels 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 itself, as distinct from God, and yet, as hath been shown, 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 itself, 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 itself, possessed by God, close by him, with him; The Reason was with God, The same was with God; The wisdom speaks of itself, 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 itself, as United with God in the Creation, The Lord by wisdom Founded the Earth; By understanding he Established the Heavens; 
Prov. 3.19.  The wisdom was there, when he set a compass on the Face of the Deep; Of the Reason it is said as before, All Things were made by him; and without him was not any thing made, that was made: The Wisdom speaks itself, 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 itself, I was daily his delight, rejoicing always before him: The Gospel saith several Times of the Reason; This is my Beloved Son, In whom I am well pleased. The Wisdom saith, Rejoicing 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 dwelled among us; all these Paralellisms plainly show; 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, etc. 
Heb. 4.12. Rev. 1.16.  And that awful Person, That He, with whom we have to do, as he hath it, and it cometh out of his Mouth, so it is the Sword with two Edges, so sharp as to divide between the Sense and Spirit; and all things are immediately open and manifest and naked in its sight, because in his sight, whose word it is, and who is himself, the supreme word and wisdom.  
§. 4. The word of God, as spoken, and written, and given out from Eternal Wisdom and Reason, gives together with those truths, that are above the Illumination of the First Creation, and therefore Mysteries, All those Truths, that are so just, and level to the Intellectual Nature of Man, as he was made in Knowledge, Righteousness and True Holiness; that though they are much obscured, and effaced, and many of them lost, and the Ability to Form Ideas and Apprehensions of them in some almost, and in some altogether extinguished; Yet partly by the Reserve, Jesus Christ, as the Eternal Wisdom, 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 Practices, and to Restrain those Evil Practices, 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 taste 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 than it receives Testimony from them to those supernatural Truths, that it delivers together with them; As he it is that Finds out the Knowledge of witty Inventions; 
As Letters, writing, Printing, the Compass, etc.  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 Form, nor one true Ratiocination, not one witty Invention for good use; not one Righteous Law, or wise Decree; but it is, (as things are now,) by Grace through the Mediator, and from him, as the Saviour thus far of All Men, and in these Regards, Tasting Death for every Man; but though the World was at first made by him, and is yet upheld; yet this great Light Shineth by his word in Darkness, and the Darkness comprehends it not, knows not him from whom it comes: No, not although the First Engraving of the Law on our Hearts are so far, as they are, Reserved, or Re-enlightened by him; and though 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, through the great Degeneracies of Human Nature, lift up those higher measures of Reason, highest against him; which plainly shows how little Reason can effect by itself 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 Being's, Reason is, an Essential word within the mind itself; and as he Declares the Father by Inspirations of Creation, and Mediatory Sustentations of all Intellectual Being's 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, giveth the other also; and the very Truths themselves of that Supernatural Elevation and Excellency have bright Beams of those first truths, essentially united to them, throughout shining within them, Sparkling out of Them, and round about Them; by which they may be known to be of God, and are by their Weight, by their Purity, by their Heavenlyness, by their entire Excellency Distinguishable from the Mystery of Iniquity: Thus we find the Gospel of Christ, as full of Supernatural Truths, 
Phil. 4.8.  so full of what ever is Lovely, True, Honest, Virtuous, 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, Withered Ideas, or glozed Semblances of those, who have spoken most Excellingly of them without that Light: And herein is the Condemnation, that men receive not supernatural Truths; They Recoil, not from the Supernaturalness, but from the very Holiness, Strictness, Purity, they are dazzled with; even that, which was Implanted in First Creation; They Love Darkness, 
John 3.19.  rather than Light, because their Deeds are Evil; and make a pretence of Prejudice against the Supernaturalness, and that they have not Assurance such Truths are from God, to shelter the Evil Works, to which they adhere, and upon which these Truths Shine so warm and bright, and so sharply Reproove; And thus the Gospel of Christ first gives Testimony to all Implanted Truth, showing 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 Restored, 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 Condemned.  
§. 7. Upon the whole then, we may from Jesus Christ the Supreme 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 Man's mind, the principal Points of true Reason; where ever they are found at fullest Dimensions and strongest Excellency, Three is highest Reason now, in the clearest Light, and Harmony, and the proper Language of it; These are so found in the word of God, above the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Natural Implanted Knowledge of God, now so obscured, and eclipsed by man's 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 Knowledge given from the Speech of Heaven and Earth. 2. Who ever therefore is the Author of that Word is the Supreme Wisdom, Reason and Word of God; and that is Jesus Christ the Son of the Father in Truth, Full of Truth; the Living Word of God, whose Name is called, The word of God. 3. That he, who is the Supreme Reason, Wisdom, Truth and word of God, as He is He by whom All was made, so He is He, by whom all is Conserved, and Restored; The Son of the Father in Love, as well as Truth, and full of Grace, as well as Truth. 4. He therefore, 
Gal. 3.23.  as he is himself Supreme Mystery, and is therefore called Faith, which is the Reason Supernaturalized for Mystery; so he Reveals the Mystery of the Counsel of the Independent Will and Grace of the Father. 5. He Reserves and Continues all the Light of the First Illumination by Creation, that is found, even where there is no Knowledge of Him; All the Learning in Arts, Sciences, and witty Inventions; He Dispenses All that Light, and Knowledge, Receiving for, and giving Gifts even to the Rebellious, under the Profession of his Gospel, 
Psal. 68.18.  that the Lord God may have a Tabernacle among them. 6. But Especially, He as the Truth, and Mystery Instructs Savingly all his own Servants, and by inward Light, and Truth communicated to them, Transfers, by his Spirit, from his word Supernatural with all Natural Truths into their Hearts; so that they are at once, The only true Men of Reason, and the Mystae, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Instructed in the Mysteries of the Kingdom of Heaven: So that as in Christ himself Supreme Wisdom, Reason, Truth, and Supreme Mystery, (whom none Knoweth but the Father, and they to whom the Father Reveals Him) Reason, and Mystery are United; 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 Satan under the Vizor of Christianity hath sprung up by falling from the Supreme Word of God, and the True Mystery, the mystery of Iniquity, and Antichrist the Son of Perdition; as the Pagans of old, Fell from Natural Truth, into Idolatry.  
§. 8. But because He, who is the Supreme Wisdom, Reason, Truth, and by whom all things were made, and whose Name is the word of God, hath a Title written on his vesture, and on his Thigh; King of Kings, and Lord of Lords; There shall be a Kingdom of Highest Illumination, and Reason, the Inheritance of the Saints in Light, a Kingdom of Redemption, the World to come of the second Adam, wherein all mystery, Natural and Supernatural shall be Finished, or fully laid Open, and Understood; and then the mystery of Iniquity shall be wholly Destroyed; when not only the Faculties of the Mind shall be Perfectly Restored by Renovation but the Organs of the Spiritual Body, fitted to the Action of the Spirit; and the Divine Being shall be seen in the Eternal Son, Emmanuel, in our Nature, so far as it is possible for a Finite Being to comprehend an Infinite; 
John 17.21.23.  to which also in and by him Saints shall be United.  
§. 9 Thus all Wisdom, Reason and Truth circulates with itself 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 Balancing the Clouds, and the weights for the wind, etc. 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 Groans, 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.  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 itself, 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 Pour out his Spirit, 
Prov. 1.23. c. 14. Joh. c. 15.16.  to send the Paraclet, or Comforter, the Holy Spirit, whom the Father sends in the Sons Name, who is called the Spirit of that Word, by whom the world was made, the Spirit of Wisdom, of Revelation, The Spirit of the Son, The Spirit of Christ; and which was given upon the Glorification of Christ, 
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 of the Kingdom of Heaven, that cannot otherwise be knwon; and yet this Spirit none can know but they who have it; 
John 14.17  Thus in all things appears the Happy Union of Reason and Mystery in the Supreme Reason and Mystery and Word,   

CHAP. VII.  
Of the Mystery of the Father, The Word, The Spirit, In whom the Gospel gives the most Explicate, and Consummate Manifestation of Eternal Wisdom and Reason.  
THE former Parts of this Discourse concerning Reason and Mystery hath necessarily led to the distinct consideration of God; The Father of Lights and of Spirits; 
The Introduction.  All Being's 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 Utterance; The Father, the Word, (who is the Son,) and the Spirit are plainly Assured to us in Scripture to be ONE: Herein is highest Mystery; as a conclusion therefore of this Discourse, Let us in very Brief consider them so; and the rather, because One cannot but suspect, This Jannes and Jambres Treatise, Christianity not mysterious, 
2 Tim. 3.8.  was designed to Resist this great Truth; The Discourses of which, however keeping close to Scripture, it Styles p. 25. Extravagancies about the Trinity; and that Period, pag. 29. Savours 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 changed; the thing remains the same: And since in this World, we cannot know any thing, but by our common Notions; How shall we be sure of this Pretended consistency between our present seeming Contradictions, and the Theology of the World to come? In Answer hereunto in this great point, let us consider.  
§. 1. It is certain, an intellectual Spirit cannot be made such, but that the Infinite, Intellectual Object, and most Intelligible; GOD; must needs be seen in his great Glory, and Attributes of Perfection by it: But he cannot yet be found out to Perfection, but still dwells in that Light, to which no one can Approach, both in regard of Infinity, and Infinite Holiness and Spirituality; 
Job. 4.3.  so as to Charge purest Created Being's with Folly; to put no Trust in the Holiest of his Servants; and the Stars are not pure in his sight: The most Blessed of Created Spirits cover not only their Feet, but their Faces, and cast their Crowns before him: Even those who are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Isa. 6.2. 2 Pet. 3.17. Jud. v. 13.  Defirmamented; nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wand'ring 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 Naming 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 Styled, The Spirit, who proceeds from the Father, 
John 14. c. 15. c. 16.  whom the Father sends in the Sons Name; Now the Father, as he is the Father, cannot be the Son; SO the Spirit is styled, The Spirit, whom the Son sends from the Father; The Spirit who Glorifies Christ; The Spirit of the Son, The Spirit of Christ; And we know, The Son cannot be The Father, as he is the Son; when therefore, as the Apostle Expressly Affirms, The Spirit is the One and the Self Same Spirit; and he is continually styled, the Spirit of God, whom most of the Adversaries acknowledge 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 acknowledgements, 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 yielded 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 itself 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 itself, that wherein it speaks, as fully as plainly, without a Figure, as constantly as may be, it must yet be overruled 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 itself; we dare not but Acknowledge it Infinite Wisdom and Reason, because we acknowledge the Divine Being to be so; and because the very Titles, and Essential Attributes of each are so; the Father of Lights is he, with whom is no variation or shadow of turning; the Eternal Wisdom, Reason, and Word the Son is he, in whom is Light, the true Light, the Truth: The Spirit is the Spirit of Truth, of Wisdom, of Holiness; and because from them is the Manuduction into All Wisdom, and Truth; Every Good and Perfect Gift comes from the Father; The Son is, the true Light, the Light of Men; the Spirit leads into all Truth.  
§. 4. Yet is this great Truth of the Ineffable Union, and Communion, and yet Distinction, Profoundest Mystery; in Regard of the Revelation of such a Deep of God; the Imperfect Knowledge 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 Chimaera of Transubstantiation, or other Antichristian Falsehoods; For the Saints and Servants of this great Truth have a full assurance in it, though a Mystery; and whereas it seems to encounter the Unity of the Divine Being, or the Notion we have of One and Three; Faith Enlightened by the Divine Spirit sees so many more great Principles of Truth and Holiness Centring in it, that it considers we are no more able to Judge 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 judge of the Application of Three to the Father, the Son, and the Spirit the One God; so Supreme, Glorious, Removed 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 overbalance that Natural Principle of Parental Affection, and even of Oracle; 
Heb. 11.17.18.  In Isaac shall thy seed be Called; by that therein more Paramount Light of Faith; God was able to raise him from the Dead, from whence he Received him in a Figure: So are true Believers by that great Light of Faith enabled in those so Resplendent Beams of Revelation before mentioned, to Adore the One God in the Father, the Son and the Spirit; though they understand and speak but as Children, and see through a Glass Darkly, till they come to see Face to Face; and to know, as they are known, or shall be then made to know; and if there are those Sons of Anak in Reason, as they seem to themselves, that cannot receive it, we Adore with the Son of the Father in our Nature; I thank thee, Oh Father, Lord of Heaven, and Earth; that thou hast hid these Things from the Wise, and Prudent, 
Luke 10.12.  and hast Revealed them to Babes; even so Father, for so it seemed good in thy sight. Lord open thou our Eyes, that we may behold the Wonders of the Mysteries of the Truth. 
Psal. 110.18. 1 Tim. 1.17.  Now to the King, Immortal, Invisible, the only wise God, be Glory for Ever.   
FINIS.   

A LETTER In POSTSCRIPT TO THE Author of the Treatise on his Second Edition, with Enlargements, and the Addition of His Name.  
SIR,  
JUST, as the very last of the preceding Discourse was Printing off, your Second Edition came to my Hand with your Name prefixed; which to me, makes no Alteration; it being the Name of a Person wholly unknown to me; nor do I desire (as I said at first) to make any Enquiry; For, be it never so Great, it can add no weight to the main importance of the Debate, which is a pursuit after Truth; nor can any supposable Diminution (though I suppose none) Abate the Intrinsic value of Any Argument: I leave that therefore to its Just value with any, that know it; The Regard, and Deference, The Book may seem to h●ve Right to, on the Account of a Second Edition, in my Judgement, depends wholly on the Sterlyn worth of the Discourse itself; For if that be Massy, and of the Alloy of Truth; it is an Honour to those, who have so great a Gust of it, as well as to the Discourse, that so well Deserves; If That, being on so High a Point, have not just Merit, it is only a Character of the Degeneracy, and Irreligion, as well, as the Insipience of the Many of the Age: Leaving therefore those things that have no Interest in the present concern, I come to what is more material.  
And in the first place, I would, with all due modesty Remonstrate to you the method, I have observed in order to the Answer of your Treatise; which hath not been I confess, to Fellow you, as they say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Paragraph by Paragraph; that I might avoid any small insignificant Remarks, and the Tediousness Consequent thereupon; as also, because there are many Tendencies of your Dissertation, that I exceedingly concur with you in; As the Detestation of what ever comes near, or hath any Alliance with the Mystery of Iniquity, or what you call Priest Craft, and Secular Interest in the Ministry of the Gospel; whatever shelters Ignorance, or Sloth, or Covers Implicit Faith and Blind Obedience in the Professors of Christianity: All that speaks Humblest Adorations of the Divine Majesty, and gives Glory to the Gospel of our Lord Jesus Christ, and to the Supreme Light of it; and the True Reason Flowing from Him, the Sovereign Reason, in and throughout, I most Humbly Join in; Tho I acknowledge there is great Reason of Caution when the Designation of Gospel-Truth is not Universal, and Uniform; Lest there be an Advantage given to the Prince of Darkness or any of his Artifices, because of some Flashes of an Angel of Light from Him: Or a bidding good Speed to those, who Bring not this Doctrine; viz. of The Son of God, as the Apostle styles it. 2 John 10. Lastly, I have not been Minute in the Prosecutions of your Periods, because there are many things, that fly off from the Principal Matter; And it is of no concernment to what is Principal in my Eye, whether they are one way, or other.  
I have therefore made it my Aim, and I hope, it hath been my Business to Discover (as I may say) the Foundation to the very Neck. And in these Things I have Especially placed my main intention, and my Argumentation.  
1. To uphold the Honour, Glory and Authority of the Style of the New Testament in the word, Mystery: Fitted by itself to its own Revelations; and that it may not be waved or removed from upon any Foreign Suggestions; nor particularly on that very weak one, pardon me, in so plainly Expressing it; that because it Names the Mystery of Iniquity; and that on the Forehead of Babylon, there was written, Mystery; Note, that Mystery is made the Distinguishing mark of the False or Antichristian Church; and therefore; that as Far, as any Church allows of Mysteries, so far it is Antichristian, and may with a great deal of Justice, though little Honour, claim Kindred with the Scarlet Whore: If this be not the Argument of one Driven to Shifts I know not what is! Who must not of necessity infer, if the once mentioning the Mystery of Iniquity, and once more, Mystery on the Forehead of Babylon, can be so supposed to the Disadvantage, and Dishonour of Mystery, the so often Recording it for the Honour of the Gospel, and of the Doctrines of it must not be much more to the Glory of the Word and Thing, Mystery? and that the other Naming of it, was not indeed to the dishonour of it, but of that Iniquity only, to which it is Joined: And further, Is it not plain? That the Mystery of Iniquity, is a Counter Mystery to the Mystery of Godliness? And that the Counter Mystery were nothing, if the Grand Mystery, did not super-Exist to it; Even as Antichrist is to Christ, and Antichristianism is to Christianism; so is the Mystery of Iniquity, to the Mystery of Godliness; Antichristianism hath not so much as a shadow of Appearance without that great Substance, Christianity; nor Antichrist without, The Christ; the Former infers the Latter; and it might be as well said, Christianity is a Note of a False Church, because Antichristianism hath any Alliance of Sound, or so much, as that sound implies of Relation to it; or that it were the Note of a False Christ; That Antichrist hath the last Syllable of his Name from Christ, as that the mystery of Godliness is so, because the mystery of Iniquity is out of all doubt the mark of the False Church. Whereas indeed, the dark side of the Pillar in Each, is a demonstration of the other side full of Light, and Glory: This therefore could no way deserve to be among the Enlargements of the Second Edition which ought to be upon Refinement of Thoughts; and yet it is found, p. 107. of the Second Edition.  
2. I have been so zealous of mystery, lest any of the Great Doctrines of the Gospel should be Clandestinely withdrawn under the Pretention of Christianity not mysterious; that is, If Reason, as it is now so Fallen, Co rupted, and even Detruncated (but as Restored by the Supreme Reason) cannot please itself in any of the great Truths of the Gospel, It should be Rejected; and herein I have especial Regard to that great Doctrine of the Father, the Word, (who is the only Begotten Son of the Father) the Spirit, Who are One, The One God; and to the Redemption of Jesus Christ by the Sacrifice Offered by the Eternal Spirit. As I have at more full debated in the Answer.  
3. I have especially desired, that the Scripture Word, and Notion of Mystery may be Considered, as it shows the necessity of Dependence upon the Divine Grace, upon the constant Superintendency of the Spirit of Wisdom and Revelation; For that being always in the Hearts of his Servants a Spirit of Wisdom and Revelation, Enlightening them into the great Truths of the Gospel; they must according, even to the Acknowledgement of the Author be Mystery, because a continual Internal Revelation is necessary not only to the First Reception, but to the Progression of Christians; their growing in Grace, and in the Knowledge of our Lord and Saviour Jesus Christ: Which great consideration I would most Humbly, and yet mosi Affectionately Recommend to the Author, with All his Favourers; That seeing they seem to Re-due so much to Sacred Oracles, They would with all seriousness consider these great Words, Grace, Freegrace, Gifts from above, Wisdom from the Father of Lights, and Exchange that so Admired Word, Reason, as it is now, or as Human, for that Adorable word, Grace; that they would Attently Contemplate the Censure of the Holy Spirit in his Word upon all Human Intellectuals, till there be a Renovation in the Spirit of the mind; and this would most easily Conciliate to Them the True Scripture-Notion of Mystery: And seeing the Author hath Promised an Undeceiving of those whom he supposes Deceived, concerning the Illumination, and Efficacious Operation of the Divine Spirit; I desire of Him to have a Particular Regard herein to myself, how Triflng or Absurd an Adversary soever I may appear to him; And that he would do it in the meekness of the Spirit of Christianity, respecting only the Substance, and Merits of the Point, and of what I have said; I find nothing further in the Enlargements of the Second Edition, that I have not considered in the Answer to the First; and therefore beseeching the conducts of the Spirit of Truth into All Truth; and that the Greater Proportions of Reason, or Intellectuals, and Elocution, the Author, or any of his Friends have; the more they may ascribe, and dedicate themselves to the Supreme Reason and his Grace, This shall be the Prayer of,  
SIR, In All Truly Christian Offices, Your Friend and Servant, T.B.   

Pardon some smaller mistakes, particularly, P. 1. Margin, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. ult. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 14. after Egypt, put in to. P. 16. l. 23. before Affirm, put in whereof they. P. 46. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.