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And without controversie great is the Mystery of Godliness.
THAT there are Fathomless Depths in the Gospel which none can ar∣rive to the full knowledge of, that there Profound Abysses in the Christi∣an
Religion which utterly surpass our con∣ceptions, and are above the comprehensi∣on of all Humane Reason, be it never so exalted, is a Truth as bright and manifest, as perspicuous and illustrious as the Wri∣tings of the New Testament can possibly make it. Here the kingdom of heaven is compared to an hidden treasure, Mat. 13. 44. Here we read of hidden wisdom, 1 Cor. 2. 7. of the wisdom of God in a Mystery, in the same Verse, of the deep things of God, v. 10. of things hard to be understood, 2 Pet. 3. 16. of things which have not enter'd into the heart of man, 1 Cor. 2. 9. Finally, if a Mystery be a Religious Secret (as will ap∣pear afterwards) then there are many My∣stical things in the Gospel, and Christiani∣ty it self is a Mystery, and a Great one, as the Apostle here assures us.
The Reasons of which Denomination, if we particularly enquire into, I conceive this Account may be given of it. It is sti∣led so upon this double ground, 1. In way of Comparison. 2. On a Positive and Ab∣solute consideration. As to the former, I will prove that the Christian Religion is a Mystery, as it may be compared with, or distinguish'd from Other Mysteries, viz. Iew∣ish, Pagan, Heretical, or Antichristian.
First, It is stiled a Mystery in opposition to the Iewish Rites and Observances, which it is well known were Mystical and Ob∣scure.
The Holy of Holies it self was dark, and receiv'd no Light at all into it. The Ark was viel'd from the eyes of the peo∣ple. All the Mosaick Ceremonies were My∣sterious in that they signified something else; they pointed at some Greater and Hidden thing. Wherefore it is no impro∣bable and groundless thought that our A∣postle, who in his Epistle to the Hebrews, so often compares Christianity with, and opposes it to the Iudaick Rites, hath an eye to them here, and denominates Chri∣stianity from them, telling us, that it is a Mystery, not such as was under the Mosaick Pedagogy, but a Mystery of a peculiar and a higher nature.
Besides, there were Other sorts of My∣steries among the Iews; thus, though the Cabala was afterwards made up into a Bo∣dy, which is now the Talmudick System, yet even in St. Paul's days, and long be∣fore, the Dark and Intricate Conceits, the Mysterious Criticisms about Words and Let∣ters contain'd in it, and constantly trans∣mitted by Tradition, were much in vogue. So the Gematrian Art, whereby they pre∣tended to shew the Numbers and Years in∣cluded in certain words in Scripture, was in use among the Iewish Rabbies betimes. And further, it is not to be doubted, that the Hebrew Doctors began before the A∣postle's time to turn the Old Testament in∣to
Allegories, and to offer Mystical Inter∣pretations of the Bible, excluding the Li∣teral one, or much to the prejudice of it. To all these perhaps the Apostle might al∣lude, when he pronounces Christianity to be a Mystery, such a one as consists not of Curiosities and Niceties, much less of Mis∣representations of Scripture, but is in it self both Weighty and True.
Secondly, It is a Mystery in opposition to, and defiance of the Healthen Prophane S••∣perstitions, which likewise were Obscure, Abstruse and Intricate. The Pagans in imitation of the Iews (for they aped them in many things) built their Temples, but especially one part of them, Dark: they had Sphinxes and Puzzling Pourtraitures be∣longing to them. They hid many of their Rites and Usages from the people, lest they should be prophan'd (as they thought) by being exposed. Several of the Roman Ob∣servances, which related to Religion, were known to the Priests only, and were for∣bid to be discover'd, unless upon some ex∣traordinary occasion, to any others. The Gentile Worshippers generally delighted in Groves and Dark Recesses: and indeed some of their Superstitious, Ceremonies were so lewd and seandalous, that they on that account forbore to make them com∣mon, and to bring them to the light. These
therefore are justly call'd,* 1.1 Meretricious Mysteries by one of the Fathers, and by another,† 1.2 the Mysteries of Daemons, and by the former of these Writers,‖ 1.3 the Dark Inventions of Daemons. Concerning the Druid's Caesar informs us, that they thought it was absolutely unlawful to commit to * 1.4 writing, or any ways to divulge to the Prophane their Mysterious doctrines. Those that were initiated into the Pagan Secrets, were obliged by a solemn Oath not to dis∣cover them. Therefore Herodotus profes∣ses, that† 1.5 he was not free to tell the Egyp∣tian Mysteries, relating to their Gods, which had been communicated to him by some of their Priests, on condition that he should not reveal them to the Vulgar. It is not unlikely, that our Apostle, who in so many places alludes to Heathen Cu∣stoms and Usages (as the Races among the Grecian Youth, their Wrestling and Fen••ing, and other Olympick Exercises) hath reference here to the Celebrated Mysteries among the Pagan Nations. And it is ob∣servable that some of these were wont to
be signally stiled by them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Great Mysteries. The Solemnities of the Syrian Goddess are call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by * 1.6 Lucian: and so other Feasts among them were eminently call'd† 1.7 the Great ones, and others the Lesser. Which induced a very‖ 1.8 Learned Critick to think, that here is in the Text an allusion to those Gentile Mysteries. And so it is, as if the Apostle had said, There were Solemn Rites and Observances among the Pagans, which (as some of you know) were wont to be call'd Great; but let me tell you, the My∣stery of Christianity far surpasses them all, and therefore deservedly challenges that Title.
And further, the very Morality of the Pagans was wrapt up in Mysteries. The Ancient Druids and Gymnosophists used this way of Teaching. And 'tis well known, that the Egyptians delighted to express their conceptions in Hieroglyphicks. The Greeks more especially affected to muffle up their Ethicks in Fables, Allegories, and Emblems. Particularly Pythagoras and his followers were much pleas'd with Numbers and Sym∣bols. And in a word, all the Ancient way of Moralizing was by Symbolical Represen∣tations,
Parables and Mysteries. But the Apostle lets us know, that these Abstruse modes of Instruction are seldom used un∣der the Gospel, that Christianity is a My∣stery of another kind and way.
Thirdly, This is call'd so in opposition to some of the fond Inventions of Hereticks and Seducers in the Church. Thus Simon the Sorcerer, the Ringleader of that Or∣der, had his particular Mysteries, which he had the confidence to call in a Canting way,* 1.9 the Mysteries of Life, and of most perfect knowledge, as Epiphanius relates. Who also tells us,† 1.10 That he invented New Names and Titles of things, which were dark and obscure, and yet none could be saved, unless they learn'd these new-coyn'd Mysteries. So the followers of Basilides and Carpocrates, and other Hereticks of the First Times pre∣tended to a profound and abstruse sort of knowledge, and such as the Vulgar were strangers to: and they gave themselves the Title of Gnosticks, from their insight into these High and Mysterious matters. They bragg'd (as the forenam'd Author saith) that they aspired to that which was‖ 1.11 more
sublime, and more worthy of being known, than what other Men aim'd at. The Ae∣ones of the Valentinians, and their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which they express'd in strange and bar∣barous appellations, were cried up as * 1.12 Great and Wonderful, and Vnutterable Mysteries, and such† 1.13 Sublimities as are not to be perceiv'd by sight or express'd by words. The Mysteries of the Ophitae are particular∣ly mention'd and related by‖ 1.14 Epiphanius. The† 1.15 Sabellians pretended to some Secret Doctrines which their party had receiv'd concerning the Nature and Person of Christ.† 1.16 Manes and his followers the Manicheans boasted of their peculiar My∣steries. And it was the constant genius and humour of several others of the suc∣ceeding Hereticks to amuse men with Vain and Strange Terms, to darken the notion of things, to render the doctrines of Chri∣stianity obscure, to cast a Mist before mens eyes, by making use of a wild, uncouth and unintelligible Iargon. Several of them affected Mysteries in Letters, Names, and Numbers, and thereby studied to confound mens minds with Perplexed and Abstruse
Notions. They pretended to, and boast∣ed of particular Choice Secrets, which were appropriated to themselves, and hid from all others, for they were to be com∣municated only to the Wise and the Coelesti∣al (as they call'd them,) but those that were Animal and Carnal were not able to pene∣trate into them. In contra-distinction to these, the Apostle, who foresaw these My∣sterious Cheats and Impostures in the Church, and who in 1 Tim. 6. 4. and in other places of his Epistles plainly foretold them, is pleas'd to call the Christian do∣ctrines a Mystery, to signifie that they are such of a singular kind and nature.
In the last place, Christianity in its Puri∣ty and Simplicity is most justly stiled a Mystery, in opposition to that which is cal∣led by the same Holy Pen-man, the Myste∣ry of Iniquity, 2 Thess. 2. 7. Conformably to which stile we read of Mystery, Babylon the Great, Rev. 17. 5. by which question∣less is meant the Church of Rome, or the Corrupt and Idolatrous part of it at least. Yea, we are inform'd, that this very word MYSTERY is found inlay'd in plain and legible Characters within the Roman Pontif's Triple Crown. Indeed the Main of the Roman Religion is Mystery and Dis∣guise. They pretend one thing, and real∣ly are another. They seem to have cast off Pagan Idolatry, but yet they too appa∣rently
symbolize with it in a great part of their Worship. Heretofore they paid A∣doration to Venus, and now to the Virgin Mary: of old they pray'd to False Gods, and now to Saints and Angels; before they fell down to an Idol, and now to the Cross. Thus they have given the Idola∣try of Old Heathen Rome a little finer Turn: otherwise it is the same that it was. They boast of their Miracles, but they are not other than* 1.17 Lying wonders, a sort of Religious Legerdemain or Juggling. They at some times pretend to greater Strictness, Morti∣fication and Austerity than others, but none are generally more Loose and Licen∣tious. Thus there is a False and Coun∣terfeit Shew of things in the Papal Consti∣tution, there is an horrid Mystery of Iniqui∣ty, call'd, The Mystery of the Woman and of the Beast, Rev. 5. 7. In contra-distin∣ction, to which the Apostle, who by a Prophetick spirit foresaw what would come to pass, gives the name of Mystery to the True Primitive Christianity, this being in∣deed such, but of quite another nature than the Superstitious and Corrupt Religi∣on of the Roman Church.
But I am to give a farther and more posi∣tive account of this matter; wherein I will clearly and distinctly assign the true acception and meaning of the word My∣stery
in the Writings of the New Testament, which hath of late been very much mista∣ken and grosly perverted, meerly to main∣tain an Opinion, which some persons think serviceable to the Cause they have espou∣sed. Christianity is entitul'd, a Mystery, not only Comparatively, or in a way of Opposition to other things (as I have shew'd already) but Absolutely and Positively, be∣cause it is really so in it self. Take this in these two Particulars; it is call'd a My∣stery by the Apostle, because, 1. It was so. 2. Because it is so now.
First, I say, it is justly stiled a Mystery in regard of what it was heretofore. The doctrine of Christianity was hid, and shut up a long time: and to this the following Texts refer, and therefore ought to be ap∣plied. Christianity is said to be a Mystery which was kept secret since the world began, Rom. 16. 25. for it is evident, that by Mystery here is not only meant the Calling of the Gentiles (as some imagine) which in∣deed was Mysterious, and kept secret till Christ's Coming, but the way of the Salva∣tion of men, in general, by Christ Iesus, which is the grand thing contain'd in the Gospel. That this is here to be under∣stood may be gather'd from the preceding words of the Apostle, my Gospel and the preaching of Iesus Christ, which are syno∣nymous with the Mystery; and from the
subsequent words, made known to all nati∣ons for the obedience of faith, where the great end or design of Christianity is ex∣press'd, viz. that men may be brought to yield obedience to the divine Command∣ments by believing the Gospel, for in this very form of words the Apostle had be∣fore in this Epistle told them what was the design of his Apostleship, and of his preaching the Gospel, it was for obedience to the faith among all nations, Rom. 1. 5. This Faith and this Preaching of it, saith he, were a Mystery heretofore; in all those past perpetual ages, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which we render since the world began) men had but a very dark Notion of these things: in all those preceding Dispensations they were scarcely thought of, for though it is true, there were constantly, through all the several Models and Administrations of Religion some Intimations of this, and Tendencies, as it were towards it, yet the notices that could be gather'd thence were but mean and obscure, and they were at the best but faint glimmerings of that Glo∣rious Light, which was afterwards to break forth.
Of this the Apostle speaks again, Eph. 3. 3, 4, 5. where the Gospel is call'd, the Mystery, and the Mystery of Christ, which in other ages was not made known unto the sons of men. And in ver. 9. he calls it, the My∣stery
which from the beginning of the world had been hid in God. For though the word Mystery in this place also hath a more par∣ticular and special respect to that fore-nam'd Secret of the Conversion of the Gentiles (as appears from the 3, 4, 5 and 6 Verses of this Chapter) yet it is not wholly restrain∣ed to this, but comprehends in it the whole Gospel-Dispensation, the Doctrine of Sal∣vation and Redemption by Jesus Christ, which he calls preaching the unsearchable riches of Christ, v. 8. And then immedi∣ately in the next verse he calls it a Mystery, a hidden, secret, unsearchable Mystery; that is, it was so with respect to the for∣mer Times, it had been hid 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from ages (as 'tis in the Greek) and that in God, namely according to his Eternal De∣cree and Purpose. But because the Apostle applies it to the wonderful Converting and Reclaiming of the Pagan world, therefore some hence conclude, that it is not meant of the doctrine of the Gospel and of Chri∣stianity it self. But they are mean Arguers that talk thus, and they discover themselves to be no Genuine Sons of Reason, for eve∣ry one knows that Particulars are not in∣consistent with Generals, and that one ex∣cludes not the others. And besides, they shew that they are not acquainted with the Comprehensive Sense of Scripture, and have not studied the Sacred Stile, which is
of a wonderful Latitude, and at the same time contains in it both a Singular and a Common, a Special and a General, a Re∣strain'd and a Larger Meaning.
There is another Text that confirms this, Col. 1. 26. where the Evangelical Dispen∣sation is call'd a Mystery, which hath been hid from ages and from generations. They palpably misinterpret these words, who ap∣ply them wholly to the admitting of the Gentiles into the Church, for the word my∣stery refers to the dispensation of God, i. e. the Evangelical Preaching, and the fulfil∣ling of his word, viz. by the Ministry of the Gospel, in the immediately foregoing verse. These, saith the Apostle, are a My∣stery, because the things which are now preach'd and proposed in the Gospel were hid from those that lived in the former ages. And though it is added, that God hath made known to his Saints the riches of the glory of this mystery, yet this is spoken Comparatively, and not Absolutely, for these riches are the unsearchable riches of Christ, as we heard before, that is, they still remain in a great measure hidden and unknown to us.
Thus in these three places it is evident▪ that the Evangelical Doctrine is call'd a Mystery chiefly in respect of the Iews and Gentiles of former ages. It was conceal'd from the one under Types and Shadows
and Mystical Rites: it was kept secret from the other by their adhering only to Natu∣ral and Philosophical Principles. In short, the first knew little of it, the second knew nothing; therefore it is deservedly call'd a Mystery. And there are no other Texts but these can be produc'd where the word mystery is mention'd, with relation to what Christianity was heretofore. It is true, when our Saviour arriv'd, it was reveal'd, and in some manner laid open; but yet not so as that it ceases to be a Mystery.
Which is the next thing I propounded, viz. that Christianity is still a Mystery. In this respect, and not with reference to what it was before, it hath this denomination in these Texts of the New Testament, which I shall now produce, and briefly glance up∣on. First, our Saviour himself calls the Grand Doctrines of the Gospel, the myste∣ries of the kingdom of heaven, Mat. 13. 11. where not the Parables (as some fancy) in which those Evangelical Truths were couch'd, but the Truths themselves are meant: for if it were otherwise, Christ would have call'd them Parables, and not Mysteries: but we find that he calls them by this latter name, and that in plain contra∣distinction to Parables, as may be observ'd not only in this v. 11. but in 10 and 13. And this is more plain from the Parallel places in Mark 4. 11. and Luk. 8. 10.
Those therefore that confound Parables and Mysteries here have not learn'd to distin∣guish of things aright, they make no dif∣ference between Comparisons or Dark Re∣presentations of Spiritual things, and the Things that are Compared and Represent∣ed. Parables are the former, but the my∣steries of the kingdom of heaven are the lat∣ter. And the reason why many of the Substantial Truths of the Gospel, or the kingdom of heaven (for in the stile of the New Testament these are the same) are thus denominated, is, because of the great Ob∣scurity and Difficulty which attend them.
Again, not only our Saviour but the Great Apostle uses this language, when he speaks of the Great Matters of Religion: these are said by him to be the wisdom of God in a Mystery, 1 Cor. 2. 7. not only because they were hidden from former ages, and from the Princes of this world, v. 8. (both Iewish and Pagan Rulers) but because they are in themselves Mysterious and Obscure, as the Apostle explains himself in v. 9. by applying that passage, Eye hath not seen, nor ear heard, neither have entred into the heart of man the things which God hath prepared for them that love him. It is no wonder, saith he, that they are ignorant of these Great things, viz. the Method of Redemption and Salvation by Christ's Undertaking for us, and all the Benefits and Priviledges
that attend these (for these are the things which God hath prepared and provided in the Gospel:) it is no wonder that these are not fully known and perceived, be∣cause they are Mysteries, they surpass all humane understanding, they are not to be comprehended by our weak and shal∣••ow intellects; though, it is true, the knowledge of these Great Articles of the Christian Faith, so far as it is conducible to Salvation is imparted to all true Belie∣vers, as it follows, God hath reveal'd them unto us by his Spirit, v. 10. And these things are said in several other places of the New Testament to be revealed; which is not to be understood as if they were so reveal'd, that we can fully comprehend them, and see throughly into the nature of them, but they are so reveal'd and disco∣vered, that we have some knowledge of them, and as much as is requisite (and no Wise man would desire more:) but more is unknown than is known. Hence we may understand that Paradox of the A∣postle, to know the love of Christ, which pas∣seth knowledge, Eph. 3. 19. The Under∣takings of Christ wherein he shew'd his transcendent Love to us may be known, and yet they pass knowledge, they far exceed the utmost conceptions we can form of them.
Next I might add, that the Apostles are call'd the stewards of the mysteries of God,
1. Cor. 4. 1. where all Commentators of Note understand by the Mysteries of God, the Dispensation of the Word as well as of the Sacraments, and other things be∣longing to the Evangelical Ministry. In∣deed, the whole Administration of Chri∣stianity is meant here: this is a Mystery, yea, even now it is so, for the Apostle actu∣ally applies this Appellation of Stewards of the Mysteries of God to himself and the Mi∣nisters of Christ. Christianity then is a My∣stery: there are several things in it of that exalted and elevated nature, that humane understandings cannot possibly comprehend them: some doctrines lie under perpetual Obscurity, they will by no means undergo a scrupulous examination, they will not bear a strict and severe scrutiny manag'd by mere Reason.
Again, the Apostle makes mention of the mystery of his (i. e. Gods) will, Eph. 1. which, as the Context plainly shews, is meant of the Wise, but Mysterious Me∣thod of Man's Salvation contain'd in the Gospel as it is now preach'd, for there is not any one word or syllable in the fore∣going or following verses, that seems to restrain it to what it was before, viz. before Christ's Coming.
And again, in chap. 6. of this Epistle, v. 19. we read of the mystery of the Gospel, where it is simply and irrespectively spo∣ken
(that is, without any regard to former Times and Ages) of Christianity, or the Gospel it self, and the true nature of it. And that the Apostle refers not to what was past, but speaks of the Gospel as it was at that time when he preach'd it, is plain from this that he immediately adds, that for this very Mystery of the Gospel he was then an Embassador in bonds, v. 20. But it may be Objected, how could the Gospel be Mysterious and Abstruse in it self, when the Apostle in the same place would have the Ephesians pray for him, that he might make it known? The Answer is plain from what we observ'd before upon Eph. 3. 19. Though it be Mysterious and Dark, and may be said to surpass knowledge, yet it is in some degree to be known, and conse∣quently may be made known, i.e. so far as the things are capable of it. The Truth and Certainty of all the doctrines of the Gospel may be discover'd, yea and demon∣strated to the minds of those who are fit∣ted and prepared for it: but still the Effi∣cacy of sundry Evangelical Truths is kept secret from some persons for a time, and some of them are of that quality, that they will ever surmount and baffle the utmost ef∣forrs of our Intellectual Powers.
In another place, Col. 2. 2. the Apostle mentions the mystery of God and of the Fa∣ther
(or rather it should be rendred, even of the Father) and of Christ, that is, the Gospel or the Christian Religion, where∣in God the First Person in the Glori∣ous Trinity is declar'd to be the Father of Christ, and Christ the Second Person is declared to be the Eternal Son of God, and God himself. These and the like Fundamental Principles of Christiani∣ty are Dark and Mysterious; and because of these Sublime Truths Christianity it self hath the name of Mystery given to it. If there were no other place in the New Testament but this, where the word mystery is found, it could not create wonder, that the Socinians, even for the sake of this alone, contend that Christianity is not sim∣ply and absolutely call'd a Mystery in Scrip∣ture, for here the Godhead of Christ as well as of the Father is asserted, for the word God is attributed to both Persons (God e∣ven the Father and Christ being the same with God, who is both Father and Christ) and consequently if they deny Christ to be very God, (as they do) they must deny the Father to be so too.
I proceed to another Text in the same Epistle, Col. 4. 3. whence it is manifest, that in the stile and idiom of the New Te∣stament the Gospel or Christianity hath the name of a Mystery, for the Apostle expresly calls it the mystery of Christ (the same with
the mystery of the Gospel, in the place before mention'd) and he requests the Prayers of the Colossians for him, that God would open unto him a door of utterance to speak this My∣stery of Christ, i.e. freely and openly to preach the Gospel, as appears further from what follows next, for which I am in bonds, that is, a Sufferer, a Prisoner for my preach∣ing the Tru••hs of the Gospel. So that it is impo••sible (whatever is suggested to the contrary) to understand the word here any otherwise than of the do••trine of the Go∣spel, as it was then preach'd by this Apo∣stle: this is Mysterious and Hidden, and in many things Inexplicable.
So again, in 1 Tim. 3. 9. by the mystery of the faith, which the Ministers and Offi∣cers of the Church are exhorted to hold, i.e. to defend and maintain, must needs be meant the Evangelical Truths and Do∣ctrines. The holding the mystery of the faith, is the same here with holding fast the form of sound words, 2 Tim. 1. 13. that is, the Articles of the Christian Faith, the do∣ctrines of the Gospel.
And lastly, in that Text, on which I found the present Discourse, Religion is call'd, the Mystery of Godliness: for im∣mediately after the Apostle had made men∣tion of the Truth, which is held forth as on a Pillar in the Christian Church, he as∣signs some of the greatest and fairest
branches of it; and in order to that ac∣quaints us (that we may the better know the true nature of them) that they are a Mystery, and that not with relation to the ages and generations before the Gospel, but to the present Mysteriousness of this Sa∣cred Institution; for by consulting the Context you will find that the words are spoken Absolutely and Entirely, without any respect to the past times of the world under Iudaism or Gentilism. They repre∣sent to us the condition of Christianity as it is at this day, and as it is in it self consi∣der'd. And so this and all the other Texts that I last mention'd, are a baffle to what some late Advocates of Socinianism pretend to prove, viz. that in the New Testament the word Mystery is always used to signifie something that is intelligible and clear in it self, and in its own nature, but clouded with figurative and mystical words; but never to denote a thing that is dark and unconceivable in it self. The contrary is plain and evident from the fore-cited Texts, and every unprejudiced man that duly scans them must needs acknowledge, that Christianity is there call'd a Mystery, not in regard of what it was, but what it is.
It is true, there are some other Texts in the New Testament, where the word My∣stery is mention'd, but it hath there no re∣lation
at all to the present Matter, viz. the Gospel or Christianity in it self consider'd. Thus in Rom. 11. 25. the General and Final Conversion of the Iews in the last ages of the world is call'd a Mystery. In 1 Cor. 13. 2. mysteries is a general word for all matters of knowledge that are abstruse and dark, and it refers more particularly to the knowledge of future things, for to know all mysteries seems to be explicatory of the foregoing phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to have a gift of Prophesying, that is, foretelling and declaring things to come, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is taken in the preceding chapter, v. 10. In 1 Cor. 14. 2. mysteries is a large and exten∣sive term, and used by the Apostle to sig∣nifie those divine doctrines which are my∣sterious and difficult, but it is not particu∣larly applied by him, and therefore I have not made use of it. In 1 Cor. 15. 51. it is restrain'd to a particular Truth, which was unknown to the Corinthians at that time, but St. Paul reveals it to them, behold, saith he, I shew you a mystery, viz. this, that we shall not all sleep, those that are alive at at Christ's Coming shall not die, after the manner of all other men, but we shall all be changed, they shall undergo such an al∣teration, that their corruptible state shall be chang'd into that which is incorrupti∣ble and immortal. The Conjugal State is said to be a mystery, ••ph. 5. 32. because it
shadows forth the Union of Christ and the Church: as the Sacraments were stiled My∣steries by the Ancient Writers of the Church, because they were a Representati∣on of so great a thing as Christ's Body. Mystery is applied in the Revelation, chap. 1. v. 20. and chap. 17. v. 7. to particular Visions and Revelations, which had a my∣stical and spiritual meaning in them. In Rev. 10. 7. the mystery of God is said to be finish'd, or fulfilled, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here is as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and it is meant of the Glorious and Flourishing state of the Chri∣stian Church in the last times of the world, which hath been kept as a Mystery from the generality of men, but when the Seventh Angel sounds his Trumpet, then (as we are there assur'd) that Mystery shall actually be accomplish'd and fulfill'd. But none of these Texts refer to our present Matter, as any Understanding Reader may perceive; only I thought fit to produce them, that they might not be misinterpreted.
And now I have produced every indi∣vidual place of Scripture, where the word Mystery occurs, and I have faithfully and impartially set them before the Considerate in their true and proper light, that they may have a view of the right and genuine meaning of them, and not misunderstand and misapply the word (as some have done) to the great prejudice of Truth; but that
more especially they may be convinc'd of this, that Mystery, as it is applied in the Sacred Writ to the Christian Doctrines, ex∣presses the Nature of them, and lets us know that Christianity hath this Title gi∣ven it, because it is a Real Mystery in it self.
Wherefore (after I have thus clear'd the way) I will offer this Proposition, and make it good, that the Sublime Truths of the Chri∣stian Religion still retain, and ever shall the nature of a Mystery. This in general is evi∣dent from that idea and notion which we have of a Mystery (which we learn from the Original denotation of the* 1.18 word, whether we borrow it from the Hebrew, or Greek) viz. that it is some Hidden Secret thing, some thing Shut up: for such are the Chief Doctrines and Truths of the Go∣spel; they are in a great measure hid, and as it were lock'd up from us. Many of the Articles of our Christian Faith are co∣ver'd with great Darkness: a Veil is cast over them, and we are not able to pene∣trate into them. Thus Christianity is a Mystery.
But particularly and distinctly to demon∣strate this, I will insist upon these two Heads, 1 Christianity is an incomprehensi∣ble
Mystery in a special manner to some. 2. In a more extensive way of speaking, it is so to all.
I begin with the first, Christianity is in a special and singular way a Mystery to some persons, and ever will be. Those whom I here mean are all such as (according to the Apostle's Emphatick stile)* 1.19 lie in their wic∣kedness, continue in their state of Degene∣racy and Corruption, and have felt no∣thing of the Divine Birth and Renovation, which are the sole gift of the Holy Spi∣rit. These, as long as they remain in this wretched state, are† 1.20 in darkness (as the same Inspired Writer speaks) that is, they have no Effectual and Saving Knowledge of the divine Truths of the Gospel, they understand nothing of them to any pur∣pose: for these cannot be thus known but by Divine Illumination, by a Supernatu∣ral discovery from above, which they wil∣fully debar themselves of. Thou hast hid these things from the wise and prudent, and hast reveal'd them unto babes, saith our Bles∣sed Lord, Mat. 11. 33. Therefore to the former of these the Fundamental doctrines of the Gospel concerning the Redemption of mankind by the Blood of Iesus, and much more the doctrines of Regeneration, Faith, Self-denial, Mortification, &c. are
no other than Mysteries, yea insignificant Iargon to them. We hear the same Infal∣lible Master speaking at another time thus, It is given (it is a Particular Donation; a Special Grant) unto you (my Disciples) to know the mysteries of the kingdom of Heaven, but to them (i.e. the whole Multitude, who are not Enlightned) it is not given, Mat. 13. 11. There are such representations of those Heavenly and Divine things made by the Holy Spirit in the hearts of the Re∣generate as are not to be found in others. Which is according to those other Sayings of our Saviour, The Spirit of Truth the world cannot receive, because it seeth him not, neither knoweth him (i.e. in a Saving way) but ye know him, Joh. 14. 17. O righteous Father, the world hath not known thee. Joh. 17. 25. They are in the dark, and all thy Sacred Truths are Riddles to them.
And this is the Apostolical doctrine, The Natural man receives not (discerns not, entertains not) the things of the Spirit of God, 1 Cor. 2. 14. The Natural or Ani∣mal man here meant, saith an Ancient Fa∣ther of the Church, is* 1.21 he that lives ac∣cording to the flesh, and hath not his mind yet enlightned by the Spirit. But he adds this to the Character, That
* 1.22 he is one that hath only that inbred and hu∣mane knowledge, which the Creator furnishes all mens minds with. And so other An∣cient Writers interpret the words, as we shall hear afterwards. According to the Learned† 1.23 Grotius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not one that is govern'd by the affections of his fleshly part, but he that is lead only by the light of Humane Reason, he that hath no other light but that of Nature. This Interpretation of this Learned Writer is the more considerable, because the per∣sons I'm concern'd with at present have so great an esteem and veneration (and that not unjustly) for him, and boast that he is theirs. It appears they are mistaken, for now he is ours, whilst he directly and ex∣presly avows the Apostle's Natural or Ani∣mal Man to be one that is wholly con∣ducted by the light of Natural Reason and Humane Wisdom. Such a one, having no Supernatural guidance and direction, can∣not (as long as he is such) attain to a Right Knowledge of the things of God, because they are foolishness unto him, as the Apostle here subjoyns. Nay, he adds fur∣ther, he cannot know them, there is no Pos∣sibility of the thing. That the Natural
man should rightly perceive the things of the Spirit of God, implies as evident a Con∣tradiction as to say, a Blind man should be able to see things visible. So a* 1.24 Judicious Divine of our Church expresses himself concerning this matter. The ground of the Apostle's Assertion follows, which is very remarkable: These things (saith he) of the Spirit of God can't be known by a Natural man, because they are Spiritually discerned. Spiritual things are discover'd and known in a peculiar way, and such as is proper to Good and Holy men only. These persons have an inward sense and conviction of the Reality of the things, and they know the true Value and Worth of them. They know them so as to make them their own proper Concern, they know them so as to feel an influence from them on their hearts, affections and lives. Thus a Religious per∣son knows and discovers these things in an other manner than Natural and Vnregene∣rate men do.
It is true, the knowledge of both these is alike as to some sort of discoveries rela∣ting to Holy things. Thus not only the Grammatical, Critical, Rhetorical, Histo∣rical, and Philosophical part of the Bible may be understood by the one as well as the other (for the Worst men may have as
great an insight into these as the Best) but even the Theological part of this Inspired Book, so far as is meant by it the meer Spe∣culative and Notional discovery of Di∣vine Truths, may be equally known by both. But to know the Truths contain'd in this Sacred Volume so as to be better'd by them, is from Supernatural Light alone: and this is it which distinguishes the Spiri∣tual from the Natural man. This latter falls short of the other in this, that he hath not attain'd to that Spiritual discerning of Evangelical truths which the Apostle speaks of, and without which it is utterly impos∣sible to have such a knowledge of them as will be effectual to Salvation and Happi∣ness. I will add only one Text more, 2 Cor. 4. 3. If our Gospel be hid, it is hid to them that are lost in whom the God of this world (i.e. Satan) hath blinded the minds of them who believe not, lest the light of the glo∣rious Gospel of Christ, who is the image of God, should shine unto them. Here it is im∣plied, that the Gospel is hid from some persons, yea, and we are told from whom, viz. such as (according to the foregoing stile of the Apostle) are Natural men, those that live in their sins, and suffer their minds to be blinded and perverted, to be corrupted and debauch'd by the Diabolick Spirit, the Prince and Ruler of this lower world. To such the Gospel and the Truths of it
are meer Darkness. Thus it abundantly appears from the Sacred Writ (whence we are to fetch our discoveries concerning these things) that the Proposition which I laid down is an impregnable and unshaken Truth, viz. that Christianity retains still the nature of a Mystery, and that more especial∣ly as so some persons.
The Reason is plain, because Natural Strength is not sufficient of it self to disco∣ver these Divine Truths. Unless the Soul be illuminated by the Holy Spirit, these remain unintelligible, and wholly inef∣fectual and useless as to any Saving vertue and efficacy. This I take to be the mean∣ing of our Saviour's words, Iohn 3. 3. Ex∣cept a man be born again, he cannot see the kingdom of God. Unless (as the Apostle speaks) he be renewed in the spirit of his mind, and that by the power of the Holy Ghost, he cannot understand aright the Truths of the Gospel, which is call'd fre∣quently the kingdom of God, and of heaven: he cannot see, he cannot enter into (as 'tis express'd in v. 5.) those divine things. This is that which our Saviour avers, Mat. 11. 27. Neither knoweth any man the Father but the Son, and he to whosoever the Son will re∣veal him, viz. by an Inward and Effectual Discovery, for they had the Outward Re∣velation then. When the Apostle St. Peter acknowledged Christ to be the Son of the li∣ving
God, our Saviour told him, that flesh and blood had not reveal'd this to him, but his Father who is in heaven, Mat. 16. 17. It was not the work of Nature, but of the Spirit of God the Father that had effectu∣ally wrought this Knowledge in him. This sort of Light is peculiarly from the Father of lights: this Singular Wisdom is from a∣bove: and accordingly (as some interpret that place, Iohn 3. 13.) the knowledge of these Heavenly and Spiritual things is call'd ascending up to heaven. From thence is de∣riv'd that Insight into the things of God, which no Natural man hath attain'd to. For in this Degenerate State of mankind the Great Points of our Religion are under a Seal, and lock'd up from us, and are never to be disclosed till a Divine Light opens our eyes. We must of necessity remain Blind till that Eye-Salve, Rev. 3. 18. be effectually applied. And it can be applied only by the Holy Spirit, whose proper work it is to dispel that spiritual dark∣ness, whereby the mind is indisposed to understand and discern divine matters a∣right.
This is variously express'd in the Holy Writings, viz. by such terms as these, shi∣ning in our hearts, to give the light of know∣ledge, 2 Cor. 4. 6. giving us an understand∣ing to know, 1 John 5. 20. enlightning the eyes of our understanding, Eph. 1. 18. an
Vnction from the Holy One, 1 John. 2. 20. Which cannot be better paraphras'd and explain'd than in the words of an Eminent Prelate of our Church,* 1.25
The same Spirit which revealeth the Object of Faith ge∣nerally to the Universal Church, doth also illuminate the understanding of such as believe, that they may receive the Truth: For Faith is the gift of God, not only in the Object, but also in the Act. And afterwards in the Close he hath these words, We affirm not only the Revelation of the Will of God, but also the Illumination of the Soul of Man to be part of the office of the Holy Spi∣rit of God, against the Old and New Palagians.So that Judicious Writer. It is this Holy Instructor that disposes the mind to receive the light of Divine Truth by curing it of its Natural Darkness and Ignorance, and by preparing the heart to receive its Rays. There is required a Spe∣cial Grace of the Holy Ghost to enlighten the Soul, and to make due impressions up∣on it. The ••aculty of the Understanding must be puri••ied, and so made fit to appre∣hend Spiritual objects. This is part of the Renewed Nature and Regenerate Princi∣ple; and consequently where this is not, the Great Doctrines of Christianity are
Hidden Secrets and Unknown Myste∣ries.
From what hath been said, I will only draw these Two Corollaries.
1. It is no wonder that the Followers of Socinus will not acknowledge Christianity to be a Mystery, for they hold* 1.26 there is no necessity of •• Supernatural Light, no need of Illumination from the Spirit, in order to the due apprehending and understand∣ing of the Divine Truths of the Gospel. There is, they say, in all men that natural ability, whereby they are capable of dis∣cerning all Spiritual and Heavenly matters in a spiritual way. They are enabled by virtue of an Inbred Power in their minds (abstract from what is Supernatural) to per∣ceive and believe, as they ought, all the Evangelical doctrines propounded to them. † 1.27 Wolzogen ridicules the Internal and Su∣pernatural Illumination I have been speak∣ing of.‖ 1.28 Velthusius, an Author that is much applauded by some of Socinus's fol∣lwers, tells us plainly, That the knowledge of a regenerate and unregenerate man, con∣cerning the things and mysteries of faith, dif∣fers not from the light of Reason. I appeal to the Intelligent, whether this be not an
approach to an Heresie long since condem∣ned in the Christian Church. It is well known, that it was the Pelagian Error to assert, that men can attain to a perfect knowledge of their duty and an ability to perform it by meer Natural Reason, by the bare help of that light which Nature gives them. And in this (as well as some other Points) the Socinians symbolize with those Ancient Hereticks. They cry up Reason as the Only thing in Religion: this with them, like the Archaeus among the Chymists, doth all feats, produces all ope∣rations. Though these men* 1.29 seem to be great Abhorrers of those who talk of the Light within them, yet it is evident, that they allow of the very same Principle and Practise: they equal the Light of Reason to the Holy Scripture, and say it will serve instead of this, and that it is as good as Scripture, because all men may be Saved by it. Therefore this they urge as the One thing Necessary in Religion, and assure their Proselytes, that this alone is sufficient to conduct them to Eternal Happiness. Which is not unlike the Attempt of those late Iesuites, who would teach the people of China and Siam the way to Heaven by the Mathematicks. These men whom I am speaking of pretend to effect every thing in
Christianity, and to climb Heaven it self by meer Natural Strength and Humane Ac∣complishments: as appears from the ex∣press words of the* 1.30 Racovian Catechism, That there is no need of the inward gift of the Holy Spirit, that we may believe the Go∣spel: no, not at all. They have another way of Believing, viz. by a strength of their own, by the natural conduct and im∣provement of their Faculties. And if True Faith, then such a Knowledge as accompa∣nies Salvation is to be acquir'd after the same manner, and no other; for a man need not be beholding to the Holy Spirit for it. It is no wonder, that those who talk thus find no Mysteries in Christianity.
2. This gives an account of that Scarci∣ty of true Divine Knowledge and Religi∣on, which is observable in the world. There are Secrets in the Christian Faith which are known but by a few, and therefore True Christians must needs be Rare. There is indeed an Equivocal sort of Christians in the world, who boldly assume the Name, but are strangers to the Thing it self: they boast of that Honourable Title, but are re∣gardless of the True Import of it, and (to use the Apostle's words) though they think they know something, they know nothing as they ought to know, 1 Cor. 8. 2. These are
very Numerous, and every place swarms with them; but the number of those who have a Practical Knowledge and Sense of Gospel-Truths is very mean and low. The Multitude of those who derive their deno∣mination from Christ have not attain'd to this Accomplishment; and the reason is, because it is by their own default hidden from them, they are unwilling to receive the Divine Supernatural Light into their minds. Let us implore the assistance of the Holy Spirit, the Great and Heavenly Mystagogue, the Effectual Interpreter of Di∣vine Secrets, and who alone can discover them to us, that he would vouchsafe to enlighten and irradiate our souls in such a manner as shall be really beneficial to us. Let us beg the aid of the Spirit of Truth, to lead us into the Advantageous Knowledge of all Evangelical Truths, and to enable us to feel them as well as know them. Thus much of the First Branch of the Proposition founded on the words.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Greg. Naz. Orat. 39.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theod. Qu. 28. in Deut.
Ibid.
〈◊〉〈◊〉 sa•• esse existimant ea quae de sacris docent, literis m••n∣•••••• De ••ello Gall. 1. 6.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Lib. 2.
De Deâ Syriâ.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Th••••yd. lib. 2. Pausan. Bae••ti••.
〈…〉〈…〉.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lib. 1. Tom. 2.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Irenaeus adv. Haeres. lib. I.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Epiph••••. adv. Haeres. lib. I. Tom. 2.
Lib. 1. Tom. 3.
〈◊〉〈◊〉. lib. ••. Tom. 1.
lbid.
2 Thess. 2. 9.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 res abscondita: vel à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 oc∣cludere.
1 Iohn 5. 15.
1 Iohn 2. 9.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. in loc.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
In locum.
Dr. Iackson, Vol. 1. Se••t. 3. Book 4.
Bishop Pearson on the Creed. p. 327, 328.
Smale. de Iustificat. disp. 4. And cont. Frantz. disp. 12. And the Trinitarian Scheme of Religion, p. 21, 24, 26.
De Scripturar. Interpret.
De usu Rationis in Theolog. p. 9.
Mr. 〈◊〉〈◊〉 Exceptions examin'd. p. 44, 45.
De Proph. Christi munere. cap. 6.