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with whom our Reason is now happily acquainted. CH A P. For none can say that Jesus is the Lord but by the XVIII. Holy Ghost; who searcheth the deep things of God, and revealeth them to us. It belong'd to God only, to constitute the Mediator between himself and Man; and the Revelation of him, and the things of his Kingdom, must necessarily therefore come unto Man, as it did, from Heaven. In that Sense the Mystery was certainly above or beyond the Reason of Man to have found out without an Information from above, by a Delegation from Heaven.

All the collective Wisdom and Prudence of the Wife and Prudent of this World, could never have found out that Abyss of God's Love and Wisdom in sending his Son into the World, for reconciling it to himself. And this very well explains Joh. vi. 44. No Man can come unto me except the Father draw him, i.e. as the next ver. shews, unless he is taught of God. As the Words were address’d to the Jews, it is peculiarly true of them, that none will receive Jesus for their expected Messiab, unless they are first convinced out of the Old Testament, wherein they are taught of God concerning him: but it holds good in general, that none other will come to Christ as their Saviour, except they are taught of God, or drawn by the Teaching of that Spirit which reveals Christ in the Scriptures: And hereby know we the Siirit of God: Every Spirit or Doctrine commanded to be iried, that confelleth that Jesus Christ is come in the Flejb, is of God, i Job. iv. 2. This Faith cometh only of hearing the Word of God; not the natural, but the Spiritual Man is inform’d of it, 1 Cor. ii, 14. 1. . one who receiveth the Revelation of the

Spirit.

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CH A P. Spirit. By comparing Scripture with Scripture,
XVIII. the Jew might arrive at the true Knowledge of

their Mesah; but the Greek had no taste left
þut for his modish Wisdom, whatever presented
itself, not having the current Stamp, was scorn'd
as Foolishness, and disrelish'd as babling: depend-
ing wholly upon his natural Reason, Philosophi-
cal Deductions, and vain Philosophy, he cannot
possibly know them that way, before Revelation
discovers them; they are spiritually discernd,
knowable only by Revelation from the Spirit ;
nor can he receive them, as long as he rejects
that way of knowing: But admit that way of
Knowledge, his natural Reason plainly discerns
them, the Case is alter'd, and the natural Man
becomes a spiritual Man.

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The Mysteries of the Heathen Superstition were dark Frauds and Artifices of certain Confederates carrying on Impofture for wicked Ends; often placing Devotion in Impurity behind the Scenes, and therefore swearing the Initiated to Secrecy, but always holding it unlawful to give the prophane common Worshippers any written Knowledge of their Mysteries ; thus it was among the ancient Druids, once the Oracles of this Kingdom *. But those of our holy Religion all tend to Holiness and Purity, and are written

* Non fas effe exiftimant ea, quæ de facris docent, literis mandare. Cæf. de Bell. Gall. Lib. 6. That the Heathen Mysteries were stiled Sróponta uusherd, full of detestable Iniquity, vid. Whitb. Eph. v. 12. Cicero was both Philofopher, and Priest, and he joins both together in saying, Illum quasi parentem hujus universitatis invenire difficile : & cum inveneris, indicare in vulgus nefas. Lib. de Univers. pag. 2. "I was hard to discover the true God, the Parent of the Universe, and if you should discover him, 'would be unlawful to apprise şbe common People of him.

for

for the Information and Edification of all ; be-CHAP. cause it is generally necessary for all to under- XVIII. stand plainly the principal Truths they importi And so much, in Fact, is disclosed to common Apprehensions, as is of best Use to their Repentance towards God, and Faith in our Lord Jesus Christ, for Pardon of Sin, and Access to worship God through his Mediation ; holding the Mystery of Faith in a pure Conscience and the practice of all good. Works.

II. The Mysteries of the Gospel, the eternal Purpose (Eph. jii. 11.) eternal. Covenant, (Heb. xiii. 20.) were gradually revealed and unfolded from Faith to Faith. The Series of Tūv aiúverv, Ages and Generations may be reduced to three, 1. Wherein.a Saviour was promised from the beginning, upon the first Occasion, to FALLEN Adam, The Seed of the Woman fall break, &c. and again renewed to Abraham, that in his Seed all Nations pould be blessed. Faith in this Promise saved, and was in force till Faith in the actual Performance of it; and that Promise was the latent Gospel of the old World, and of the Mofaick Dispensation. When 2. It was further typified and painted out (in claro-obscuro) by Sacrifices, and Rites: The Old Testament being as the Moon shining, by the Light of the unseen Sun. 3. When the Sun of Righteousness actually arose, the Messiah, called the last Age, Days, &c. Hence it appears that true Salvation, i.e. Remission of Sins through the one Mediator, whom God ordain'd, is in Substance and Efficacy one and the same saving Truth from the Beginning of the World to the End thereof; from fallen Adam to the last Man ; only the Knowledge thereof is more explicite at some time,

than

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CHA P. than others; and to some People and Nations,
XVIII. above others. The Revelation in its last Per-

fection was according to Jok. i. 16. Grace for
Grace, or Favour unto Favour; the Law of
Moses a Shadow of good things to come, being Fa-
vour under a Veil; to uncover which came the
valuable Favour and open Mercy of most gra-
çious Truth by Jesus Christ, properly meriting
the Name of the Grace of God, (Tit

. ii. 11.)

it may

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A Discovery by Degrees, till the Effusion of the Holy Ghost after Chrift's Ascension, has all along been the Economy of God. The Patriarchs and Profits faw comparatively to what the Apostle faw, and we have read, but thro' a Glass darkly; yet with their less Knowledge were, nevertheless, holy Men. Whence

be inferr'd, that a general Conception, or obscure confused Notion of the saving Mysteries of Faith, is in some cases a faving knowledge; at least, when and where farther Degrees of a distinct Understanding is not attainable, with respect to the Capacities, and Opportunities of feveral People. Tho' the Evangelical Mysteries are revealed, and in that Respect fo far as they are fo, not hid to some Part of the World, they notwithstanding retain the Vulgar Acception of the Word, i.e. unintelligible to a great Part of it; so much of it as the Gospel has yet to instruct concerning those Truths. But blessed are our Eyes, for we fee, &c.

1

III. It is to be observed, that the MY-
STERY of God and the Father, or God the
Father, and of Christ of Christ of the
Gospel the Riches of Christ (Epb. iii. 8.)
of the Glory of this Mystery

of full Aflurance

1

Assurance of Understanding all the Trea-CHAP sures of Wisdom and Knowledge -the Riches XVIII. of his Grace wherein he hath abounded towards us in all Wisdom and Prudence the Myftery of his Will and St. Paul's own Knowledge of that Mystery display'd unto others, all confift, if we will let the Apostle explain himself, (Eph. iii. 3—7. compared with ch. i. 7, 8, 9.) in the Knowledge of the Redemption we have throu bis (Chrift's] Blood, THE FORGIVENESS OF SINS ; revealed to Gentiles, as well as Jews. Other Scriptures make the Notion of the Name Jesus, i. e. Saviour and Redeemer, to confift in faving bis People from their Sins, and the Knowledge of Salvation (from Enemies, the Devil and his Works] to his People, to be in, by, or for the Remission of their Sins t. And consequently the Salvation, which the Scripture is able to make wife unto, through Faith which is in Christ Jefus t, and the Salvation, which is the END of our Faith ||, in the Mystery of Christ, and the Gofpel, are the same thing with the Forgiveness of Sin; the Revelation, Knowledge, or Mystery of one, is the Revelation, Knowledge, or Mystery of the other. This is the prime Fundamental of our Knowledge therein, therefore called the Word S, the Gospel t, the Way **, of Salvation, New Testament, or Covenant ; wherein God will, upon that Faith, Repentance, and Amendment, remember Sin and Iniquity no more; declar'd also to be the very Way of knowing the

+ Luke i. 77

**

I 2 Tim. iii. 15.

Pet, i. . § Acts xiii. 26. * Eph. i. 13.

Aets xyi. 17. which explains those Expressions, any of this Way, ch. ix. 2. speak evil of that Way no small ftir about that Way, ch. xix. 9, 23 after the Way which they call, wc, chu vi. 14

Lord

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