An
Impartial
Account
of
the
Word
MYSTERY
,
as
it
is
taken
in
the
Holy
Scripture
.
SIR
,
MYSTERY
and
Persecution
are
the
Tutelar
God
and
Goddess
of
the
new
Systems
,
framed
by
Worldly
Christians
.
Upon
those
two
Antichristian
Principles
they
ground
all
their
Arguments
:
Mystery
makes
up
the
Premises
,
and
Persecution
the
Consequence
or
the
Conclusion
.
They
are
indeed
the
two
Characters
of
the
Great
Whore
,
arrayed
in
Purple
and
Scarlet
Colour
,
because
she
is
tainted
with
the
Blood
of
the
Martyrs
:
and
she
has
upon
her
Forehead
a
Name
written
,
Mystery
,
because
under
such
a
pretence
she
displays
her
most
horrid
Blasphemies
.
You
tell
me
,
Sir
,
that
there
have
been
in
these
last
Ages
several
Learned
Men
,
who
have
writ
against
Persecution
,
and
unanswerably
confuted
so
dismal
an
Opinion
,
and
so
contrary
both
to
the
Principles
of
Reason
and
Religion
;
and
you
are
willing
that
I
should
only
communicate
my
Thoughts
to
you
concerning
Mystery
.
I
readily
comply
with
your
Wishes
,
taking
care
of
not
running
my self
into
too
tedious
a
Discussion
.
The
word
Mystery
,
which
signifies
in
the
general
a
Hidden
Thing
,
is
commonly
taken
for
a
Divine
Secret
:
and
I
observe
,
that
according
to
this
Sense
put
upon
it
in
Religion
,
both
the
Prophane
and
Sacred
Writers
afford
us
a
different
Notion
of
it
.
1.
In
the
Pagan
Theology
the
secret
Worship
of
false
Gods
was
thus
styl'd
,
such
as
was
revealed
only
to
some
priviledged
Men
,
initiated
into
their
Ceremonies
,
and
so
much
concerned
therein
,
as
to
conceal
the
Turpitude
and
Infamy
thereof
;
but
was
kept
secret
from
those
,
who
were
called
prophane
,
because
they
had
Knowledg
and
Honesty
enough
to
discover
the
Shamefulness
and
Ridiculousness
of
it
.
Such
were
the
Mysteries
of
Ceres
,
and
the
little
Mysteries
of
her
Daughter
Proserpina
.
In
Aegypt
in
the
Temple
of
Isis
and
Serapis
stood
Harpocrates
,
the
God
of
Silence
,
placed
near
the
Images
of
those
two
Gods
;
with
his
Fingers
upon
his
Lips
,
to
let
devout
Men
know
that
it
was
a
kind
of
Sacriledg
to
divulge
the
Secrets
of
Religion
,
and
that
the
Priests
might
learn
to
keep
secret
that
Isis
and
Serapis
had
been
Men
.
So
sacred
and
dangerous
was
the
Discovery
of
Mysteries
to
Ecclesiastical
Men
of
that
time
,
as
well
as
to
ours
:
and
such
is
the
love
of
superstitious
People
,
of
what
Religion
soever
they
be
,
for
Cabal
and
Mystery
;
because
they
take
delight
in
admiring
what
they
do
not
understand
,
and
in
reverencing
the
very
Silence
of
any
thing
that
goes
under
the
Name
of
Mystery
.
The
Heathens
carried
this
Abuse
so
far
,
that
they
bestowed
the
Name
of
Mystery
upon
the
very
Passions
and
Lewdness
of
their
Gods
,
as
it
is
observed
by
Athenagoras
(
Legat
.
pro
Christ
.
)
then
Mystery
was
the
Cloak
of
Debauchery
,
as
it
is
now
adays
the
Vail
of
Absurdities
.
That
Silence
was
accounted
so
sacred
,
that
Horace
,
tho
he
was
no
Bigot
,
look'd
upon
the
breaking
of
it
as
the
highest
Crime
,
Lib
.
3.
Od.
2.
Est
&
fideli
tuta
Silentio
Merces
:
vitabo
,
qui
Cereris
sacrum
Vulgarit
Arcanae
,
sub
iisdem
Sit
trabibus
,
fragilemque
mecum
Selvat
Phas●lum
.
A
strict
Silence
,
says
he
,
shall
certainly
be
rewarded
:
for
my
part
,
if
any
Man
had
revealed
the
s●cred
Mysteries
of
Cires
,
I
would
not
venture
to
converse
familiarly
with
him
,
tho
we
dwelt
in
the
same
House
,
or
sailed
in
the
same
Ship
.
There
were
a●
that
time
Rewards
and
Punishments
established
to
keep
the
Priests
in
a
Religious
Silence
.
And
you
must
observe
,
Sir
,
that
indiscreet
Men
were
then
dealt
with
,
just
as
our
Excommunicared
Men
are
now
adays
,
or
the
pretended
Hereticks
,
who
pay
no
respect
to
Mysteries
.
They
shunn'd
their
Company
,
and
were
afraid
to
meet
with
them
under
the
same
Roof
.
That
Politick
Mystery
does
not
much
differ
from
a
Religious
Mystery
.
As
those
who
are
troubled
with
an
Ulcer
do
carefully
wrap
up
the
affected
Member
,
lest
any
thing
should
hurt
it
,
or
its
Nastiness
should
offend
Peoples
Eyes
:
Thus
in
Religion
Men
take
care
to
disguise
and
adorn
the
most
monstrous
Opinions
,
which
are
like
the
Ulcer
,
or
the
Itch
thereof
,
and
shew
a
particular
regard
to
them
.
They
look
upon
them
as
the
beloved
part
and
the
chief
of
Religion
:
And
lest
they
should
be
attack'd
in
that
weak
place
,
they
fence
it
with
the
Name
of
Mystery
.
They
will
allow
no
body
to
touch
them
,
nor
to
cast
their
Eyes
upon
them
;
and
assoon
as
any
Man
is
ready
to
bring
to
light
the
Shamefulness
of
those
darling
Opinions
,
they
cry
out
p●esently
.
He
is
an
Heretick
,
a
Blasphemer
,
an
Impious
Man
.
He
that
undertakes
to
attack
an
Orthodox
that
way
,
is
look'd
upon
as
one
who
designs
the
utter
ruin
of
Religion
.
They
are
so
far
in
the
right
seeing
they
cannot
otherways
defend
their
Opinions
,
than
by
frighting
Children
with
the
Wolf's
Skin
.
However
the
Custom
of
hiding
Mysteries
sprung
rather
from
that
Politick
Silence
,
than
from
Pythagoras's
Philosophy
,
either
among
the
ancient
Hereticks
who
were
ashamed
of
the
Mystery
of
the
Cross
,
or
of
the
Mystery
of
the
Crucified
,
(
as
the
Fathers
style
it
,
Vid.
Justin
.
Dial
.
cum
Tryph
.
)
and
durst
scarce
confess
that
he
was
a
Man
,
or
among
those
who
are
stiled
the
Fathers
of
the
Church
,
who
kept
secret
from
uninitiated
Cathecumeni
the
dreadful
Mysteries
,
as
they
call
them
,
being
ashamed
of
the
Simplicity
wherewith
the
Sacrament
of
the
Eucharist
had
been
instituted
.
The
former
under
the
colour
of
a
Mystery
,
have
so
far
annihilated
the
Sufferings
and
the
Flesh
of
Christ
,
that
they
left
nothing
to
be
perceived
in
him
but
an
Infinite
and
Eternal
Nature
,
which
removed
from
the
Jews
the
Scandal
of
his
Cross
.
Thus
St.
Hilary
,
the
great
Defender
of
the
Nicene
Faith
,
affirms
,
that
our
Blessed
Saviour
was
free
from
Fear
,
Pain
and
Sorrow
,
vindicating
against
the
Arians
his
E●ernal
Divinity
at
the
cost
of
his
Humanity
,
which
he
thinks
to
be
but
a
Fantasm
:
Putatur
,
says
he
,
dolere
,
quia
patitur
;
caret
vero
doloribus
ipse
,
quia
Deus
est
:
(
in
Psal
.
138.
)
One
would
think
that
he
feels
some
Pain
,
because
he
suffers
;
but
indeed
he
is
free
from
Pain
,
because
he
is
God
.
As
for
the
ancient
Cathechists
,
they
have
been
so
careful
to
prevent
their
Proselytes
by
those
great
words
of
Dreadful
Mysteries
,
that
those
poor
People
when
admitted
unto
the
Lord's-Supper
,
thought
they
neither
saw
Bread
nor
Wine
,
nor
any
thing
that
might
appear
vile
to
the
Eyes
of
wise
Heathens
by
reason
of
its
meanness
.
From
these
two
Sources
sprang
up
those
two
Mysteries
which
have
the
highest
place
in
the
Christian
Religion
,
I
mean
,
Consubstantiality
and
Transubstantiation
.
2.
I
come
in
the
second
place
to
the
sacred
Writers
.
By
the
word
Mystery
,
they
mean
only
a
Doctrine
,
or
an
Event
,
which
is
as
yet
shut
up
in
God's
Decree
,
or
does
appear
to
Men
only
under
the
covering
of
a
Prophetick
Prediction
,
a
Parable
,
a
Symbol
,
a
Type
,
or
such
like
Aenigmatick
Figures
;
but
is
afterwards
brought
to
light
either
by
a
clearer
Revelation
,
or
the
Accomplishment
thereof
:
So
that
the
same
Truth
that
has
been
a
Secret
during
a
certain
time
,
and
in
respect
of
such
a
People
,
becomes
in
the
time
fixed
by
the
Decree
,
and
in
respect
of
another
People
,
an
uncovered
Truth
.
It
is
therefore
absolutely
necessary
to
dist●ngu●sh
.
the
times
,
the
time
of
the
Mystery
,
and
the
time
of
the
Revelation
;
and
the
Persons
too
;
that
which
is
a
Mystery
to
some
,
being
a
clear
and
distinct
Revelation
to
others
.
This
I
defire
you
to
observe
,
that
you
may
perceive
at
first
sight
,
that
the
Scripture
does
never
call
Mystery
,
a
Thing
incomprehensible
in
it self
,
tho
never
so
much
revealed
.
This
Notion
of
a
Mystery
is
unknown
to
all
sorts
of
Authors
,
both
Sacred
and
Profane
.
A
Mystery
is
called
so
by
the
former
,
only
in
respect
of
certain
Circumstances
of
Time
,
Persons
,
the
manner
of
the
Revelation
,
&c.
Take
your
Concordance
,
and
see
all
the
places
of
the
New
Testament
,
wherein
that
word
is
made
use
of
,
you
will
be
amaz'd
to
meet
with
none
that
excites
in
the
Mind
the
Idea
of
a
Truth
inconsistent
with
the
Natural
Lights
of
Sense
and
Reason
.
I
will
confine
my self
to
the
New
Testament
,
because
,
as
our
Divines
do
pretend
,
that
Dispensation
is
most
fruitful
in
such
Mysteries
.
To
make
this
the
more
intelligible
,
I
shall
rank
all
those
places
under
three
Heads
.
The
first
contains
those
wherein
the
Doctrines
,
the
Success
,
or
the
Events
of
the
Gospel
are
covered
with
Parables
and
Symbolical
Terms
.
The
second
contains
those
wherein
are
mentioned
some
Secrets
,
wherewith
God
has
intrusted
some
priviledged
Prophets
of
his
new
Covenant
.
The
third
sets
before
us
these
,
wherein
are
described
God's
general
Dispensations
concerning
Mens
Salvation
,
advancing
from
a
dark
and
imperfect
State
,
to
a
clear
and
perfect
Revelation
.
1.
The
Doctrines
,
the
Success
,
or
the
Events
of
the
Gospel
are
called
Mysteries
,
because
they
are
covered
with
Parables
and
Symbolical
Terms
.
The
first
place
that
offers
it self
to
our
Enquiry
,
is
Matth
.
13.11
.
wherein
our
Saviour
tells
his
Disciples
,
that
it
is
given
unto
them
to
know
the
Mysteries
of
the
Kingdom
of
Heaven
,
but
unto
others
all
things
are
done
in
Parables
.
Here
the
Doctrines
of
the
Kingdom
of
God
are
called
Mysteries
,
not
because
they
are
Incomprehensible
inthemselves
and
absolutely
incredible
to
Reason
,
but
accidentally
.
1.
Because
they
are
wrapped
up
in
Parables
.
2.
Because
they
are
propounded
to
incurable
Men
,
and
unworthy
to
be
taught
in
the
most
intelligible
way
.
But
after
all
,
they
are
revealed
and
discovered
Mysteries
to
those
who
were
teachable
,
and
enquired
for
Instruction
:
Such
were
the
Disciples
of
Christ
,
to
whom
it
is
given
to
know
the
Mysteries
,
God
revealing
them
to
those
who
love
him
,
as
the
Apostle
saith
.
We
read
the
same
,
Mar.
4.11
.
wherein
about
the
same
matter
relating
to
Parables
,
Christ
calls
Mysteries
the
admirable
ways
of
the
Divine
Wisdom
in
order
to
the
discovering
of
●is
Will
,
and
the
various
Success
which
shall
attend
his
Revelation
,
both
in
respect
of
the
Jews
and
the
Gentiles
.
The
third
place
is
to
be
found
Luke
8.10
▪
and
is
the
same
with
the
two
fore
going
.
Unto
you
it
is
given
,
says
Christ
to
his
Disciples
,
to
know
the
Mysteries
,
&c.
whereby
you
may
further
see
that
they
are
Mysteries
to
be
known
by
those
,
who
already
made
a
right
use
not
only
of
those
clear
and
easy
Precepts
,
which
are
the
first
Elements
of
Piety
,
but
of
the
most
important
and
necessary
Truths
in
order
to
Salvation
.
We
may
place
here
all
the
Doctrines
and
all
the
Events
,
covered
either
with
Types
and
Figures
,
or
with
Prophetick
Visions
and
Enigms
,
or
with
some
weak
Beginnings
,
which
are
like
a
Seed
,
wherein
they
are
not
yet
perceptible
.
Such
is
that
great
Mystery
concerning
Christ
and
his
Church
,
of
which
the
Union
of
the
Husband
and
his
Wife
is
a
Type
and
a
Figure
,
because
it
is
an
Emblem
of
the
most
intimate
and
indissoluble
Union
,
Ephes
.
6.32
.
Such
is
the
Mystery
of
the
seven
Stars
,
whereby
are
meant
the
seven
Angels
,
or
the
seven
Bishops
of
the
Churches
,
of
whom
the
Stars
were
a
Type
and
an
Emblem
,
Apoc
.
1.20
.
Such
is
the
Mystery
of
God
concerning
the
future
State
of
his
Church
,
represented
in
the
Visions
of
St.
John
,
but
which
is
to
have
its
Accomplishment
in
the
time
established
by
his
Decree
,
Apoc
.
10.7
.
Such
is
the
Mystery
of
the
Woman
and
of
the
Beast
,
Apoc
.
17.7
.
and
the
Mystery
of
Iniquity
,
2
Thess.
2.7
.
The
one
hidden
in
Prophetick
Characters
,
whereby
it
is
drawn
out
beforehand
but
after
an
obscure
way
.
The
other
,
which
is
but
beginning
,
working
secretly
by
Mystical
Arts
,
till
he
may
act
openly
by
his
Tyranny
and
his
Persecution
.
He
comes
in
like
a
Fox
,
be
will
reign
like
a
Lion
,
as
it
is
reported
of
one
of
his
most
profligate
Children
.
II
.
The
Mysteries
wherewith
God
has
intrusted
some
priviledged
Prophets
of
the
new
Covenant
,
are
called
Mysteries
,
because
they
are
particular
Prerogatives
,
wherewith
God
was
pleased
to
favour
their
Ministry
.
Such
are
those
Gifts
of
the
Prophets
to
know
some
future
things
,
which
St.
Paul
calls
Mysteries
,
1
Cor
.
13.1
.
Such
are
those
peculiar
Dispensations
,
wherewith
God
intrusted
St
John
in
the
Visions
of
the
Apocalypse
,
several
of
which
he
calls
Mysteries
,
as
I
have
shewed
before
.
It
may
be
also
that
this
is
a
Reason
why
St.
Paul
calls
so
often
the
Vocation
of
the
Gentiles
,
a
Mystery
which
was
revealed
to
him
,
Eph.
3.7
,
8.
meaning
thereby
that
he
had
a
more
intimate
and
full
Instruction
concerning
that
astonishing
Dispensation
,
than
any
of
the
other
Apostles
,
because
he
was
the
Apostle
of
the
Gentiles
.
However
we
may
reckon
among
the
secret
things
which
God
has
imparted
to
him
by
a
particular
favour
,
what
he
says
Rom.
11.25
.
I
would
not
,
Brethren
,
that
ye
should
be
ignorant
of
this
Mystery
,
that
Blindness
in
part
is
happen'd
to
Israel
,
until
the
Fulness
of
the
Gentiles
be
come
in
,
and
so
all
Israel
shall
be
saved
.
Here
you
see
that
what
was
before
a
Secret
of
God
,
being
revealed
to
the
Apostle
by
the
Holy
Ghost
,
has
been
declared
to
the
Romans
by
the
same
Apostle
,
and
thereby
ceased
to
be
a
Mystery
.
The
Apostle
will
have
them
to
know
it
,
to
apprehend
it
,
and
to
make
use
of
it
to
their
benefit
and
advantage
.
I
would
not
,
says
he
,
that
ye
should
be
ignorant
of
it
,
lest
you
should
be
wise
in
your
own
Conceits
.
Why
does
he
call
it
a
Mystery
?
Because
it
was
a
secret
Instruction
wherewith
his
Apostleship
had
been
adorned
.
To
this
we
may
add
another
Revelation
of
the
same
kind
,
which
is
called
a
Mystery
,
because
it
is
a
Secret
imparted
to
the
Apostle
,
concerning
the
change
of
those
who
shall
be
alive
in
the
day
of
the
Resurrection
.
Behold
(
says
he
1
Cor
.
15.51
.
)
I
shew
you
(
or
I
teach
you
)
a
Mystery
,
We
shall
not
all
sleep
,
but
we
shall
all
be
changed
.
It
does
clearly
appear
from
this
place
,
that
to
teach
,
or
to
tell
a
Mystery
,
does
not
signify
,
as
our
Divines
pretend
,
to
teach
unintelligible
Doctrines
,
full
of
Difficulties
and
Contradictions
:
For
what
will
it
avail
to
teach
them
as
such
?
But
on
the
contrary
,
to
teach
or
to
tell
a
Mystery
,
according
to
St.
Paul
in
this
place
,
is
as
much
as
to
reveal
some
Decrees
of
God
,
which
will
not
be
fulfilled
till
the
end
of
the
World
;
it
is
to
set
them
before
us
,
as
if
we
did
see
the
Execution
thereof
;
it
is
to
resolve
Difficulties
,
instead
of
raising
them
;
it
is
to
free
the
Mind
of
his
Reader
from
a
Doubt
that
naturally
arises
concerning
those
,
who
shall
be
found
alive
at
the
Coming
of
Christ
.
Must
they
dy
to
put
off
by
Death
Flesh
and
Blood
,
and
to
put
on
a
Celestial
Body
by
the
Power
of
the
Resurrection
?
No
,
says
the
Apostle
,
I
will
teach
you
a
Mystery
,
which
will
resolve
all
your
Difficulties
,
and
answer
all
your
Doubts
upon
this
Point
,
viz.
That
those
who
shall
then
be
found
alive
,
shall
not
need
to
dy
,
but
they
shall
be
changed
,
which
is
another
way
of
putting
off
Corruption
.
You
may
see
thereby
,
Sir
,
that
when
the
Apostles
tell
Mysteries
,
they
do
instruct
,
resolve
Difficulties
,
discover
Secrets
,
and
enlighten
our
Minds
:
But
when
our
Divines
teach
us
Mysteries
,
they
cast
us
into
a
Labyrinth
of
Difficulties
,
which
confound
our
Idea's
,
and
out
of
which
one
cannot
escape
but
by
putting
out
his
own
Eyes
.
III
.
The
Scripture
calls
Mysteries
God's
general
Dispensations
,
when
they
proceed
from
an
obscure
and
typical
State
,
to
a
full
and
perfect
Revelation
,
and
from
the
Promise
to
its
Accomplishment
.
Under
this
Head
are
contained
ten
or
twelve
parallel
Places
,
wherein
the
word
Mystery
is
taken
in
the
same
sense
,
viz.
Rom.
16.25
,
26.
1
Cor
.
2.7
,
10.
&
4.
1.
Eph.
1.9
,
10.
&
3.3
,
4
,
5
,
9
,
10.
&
6.19
.
Col.
1.26
,
27.
&
2.2
.
&
4.3
,
4.
1
Tim
.
3.9
,
16.
Some
of
those
places
are
explained
,
and
shew
us
,
that
what
was
a
Mystery
in
the
precedent
Ages
,
as
the
Vocation
of
the
Gentiles
,
&c.
is
clearly
revealed
under
the
Gospel
:
The
Doctrines
of
Salvation
,
which
were
before
hidden
either
in
God's
Decree
,
or
in
the
Promises
made
to
the
Fathers
,
or
in
the
Types
of
the
Law
,
or
in
the
Predictions
of
the
Prophets
,
as
in
their
Seed
,
are
now
delivered
in
a
most
evident
manner
by
the
Apostles
and
the
Prophets
of
the
Lord
,
to
whom
they
have
been
fully
revealed
by
the
Spirit
of
the
Lord
.
Any
that
can
but
read
,
will
soon
perceive
in
these
places
so
clear
and
so
palpable
a
Truth
.
The
other
are
more
generally
expressed
,
wherein
that
Mystery
is
called
only
,
the
Mystery
of
God
,
the
Mystery
of
Christ
,
the
Mystery
of
the
Gospel
,
the
Mystery
of
Faith
,
the
Mystery
of
Godliness
.
But
besides
the
words
of
delivering
and
manifesting
,
which
are
often
joyned
in
those
general
Expressions
,
every
body
may
plainly
see
,
that
those
great
Titles
are
Encomiums
and
Honourable
Names
,
wherewith
the
Apostles
adorn
the
Evangelical
Dispensation
,
and
that
being
put
together
,
the
meaning
of
them
is
only
,
that
the
Gospel
is
the
Secret
of
God's
Will
,
which
has
been
revealed
by
Christ
,
and
propounded
to
our
Faith
to
be
the
Rule
of
our
Piety
and
Obedience
.
But
perhaps
you
are
willing
,
Sir
,
that
I
should
explain
those
places
▪
one
after
another
.
This
will
be
no
hard
matter
after
the
two
general
Reflections
which
I
made
already
.
I
begin
with
those
wherein
the
Vocation
of
the
Gentiles
is
more
expresly
contained
.
Rom.
16.25
,
26.
Now
to
him
that
is
of
Power
to
stablish
us
according
to
my
Gosp●l
,
and
the
preaching
of
Jesus
Christ
(
according
to
the
Revelation
of
the
Mystery
,
which
was
kept
secret
since
the
World
began
;
but
now
is
made
manifest
,
and
by
the
Scriptures
of
the
Prophets
,
according
to
the
Commandment
of
the
Everlasting
God
,
made
known
to
all
Nations
for
the
Obedience
of
Faith
.
)
&c.
St.
Paul
calls
in
this
place
the
Gospel
the
Revelation
of
a
Mystery
,
a
Mystery
hidden
both
to
Men
and
Angels
in
all
the
precedent
Ages
,
but
at
that
time
a
Mystery
manifested
by
his
preaching
,
which
has
unfolded
the
ancient
Prophecies
,
and
brought
to
light
the
Secret
of
the
Vocation
of
the
Gentiles
,
which
had
been
but
obscurely
foretold
by
the
Prophets
.
1
Cor
.
2.7
,
10.
But
we
speak
the
Wisdom
of
God
in
a
Mystery
,
even
the
hidden
Wisdom
which
God
ordained
before
the
World
unto
our
Glory
.
Ver
.
10.
But
God
has
revealed
them
unto
us
by
his
Spirit
:
for
the
Spirit
searcheth
all
things
,
yea
,
the
deep
things
of
God
.
The
Apostle
speaks
still
in
the
place
of
the
Gospel's
Dispensation
,
which
he
calls
the
Wisdom
of
God
in
a
Mystery
,
which
God
kept
to
himself
in
the
Secret
of
his
Counsel
before
there
were
either
Men
or
Angels
,
to
whom
he
might
communicate
it
,
but
which
he
prepared
nevertheless
from
that
very
time
,
for
the
Glory
and
Happiness
of
his
Children
,
and
which
at
last
he
has
revealed
by
his
Spirit
,
that
we
may
have
a
clear
and
efficacious
knowledg
of
it
,
and
be
thereby
led
to
the
worshipping
of
him
.
Eph.
1.9
,
10.
Having
made
known
unto
us
the
Mystery
of
his
Will
,
according
to
his
good
pleasure
,
which
be
purposed
in
himself
:
That
in
the
Dispensation
of
the
fulness
of
Times
,
be
might
gather
together
in
one
all
things
in
Christ
,
both
which
are
in
Heaven
,
and
which
are
on
Earth
,
even
in
him
.
The
Mystery
spoken
of
in
this
place
is
a
Mystery
of
God's
Will
.
This
Will
consists
in
saving
the
Gentiles
,
by
calling
them
to
the
Faith
of
Christ
,
and
in
reducing
also
all
the
Inhabitants
of
Heaven
and
Earth
into
one
Family
,
and
under
one
Head
,
viz.
Christ
.
God
,
who
from
all
Eternity
designed
this
great
Work
with
himself
,
has
dispensed
it
by
his
own
Son
in
the
fulness
of
Times
,
as
the
Apostle
speaks
here
;
or
when
the
fulness
of
Time
was
come
,
as
he
says
Gal.
4.4
.
That
is
to
say
,
in
the
Time
fixed
by
God's
Decree
,
which
is
a
time
of
Revelation
and
of
Light
,
as
the
foregoing
Times
were
Times
of
Mystery
.
Eph.
3.3
,
4
,
5
,
9
,
10.
How
that
by
Revelation
he
made
known
unto
me
the
Mystery
(
as
I
wrote
afore
in
few
words
,
whereby
when
ye
read
ye
may
understand
my
Knowledg
in
the
Mystery
of
God
)
which
in
other
Ages
was
not
made
known
unto
the
Sons
of
Men
,
as
it
is
now
revealed
unto
his
holy
Apostles
and
Prophets
by
the
Spirit
;
That
the
Gentiles
should
be
fellow-heirs
,
heirs
,
and
of
the
same
Body
,
and
Partakers
together
of
his
Promise
in
Christ
,
by
the
Gospel
.
Ver
.
9.
●nd
to
make
all
Men
see
,
what
is
the
Fellowship
of
the
Mystery
,
which
from
the
beginning
of
the
World
has
been
hid
in
God
,
who
created
all
things
by
Jesus
Christ
:
To
the
intent
that
now
unto
the
Principalities
and
Powers
in
Heavenly
Places
,
might
be
known
by
the
Church
the
manifold
Wisdom
of
God
.
This
place
may
serve
for
a
Commentary
upon
all
the
other
,
so
clearly
the
Apostle
explains
his
Mind
in
it
.
The
Mystery
spoken
of
by
him
is
a
Secret
concerning
the
Salvation
of
the
Gentiles
,
fellow-Heirs
of
the
Divine
Promises
with
the
Jews
,
and
Partakers
of
the
same
Graces
,
and
Members
of
the
same
Body
,
in
the
Fellowship
of
the
same
Spirit
.
This
was
a
Secret
unknown
to
Men
and
Angels
,
but
throughly
made
known
to
the
Apostles
by
God's
Revelation
,
to
the
Prophets
of
the
New
Testament
by
the
Holy
Ghost
,
and
even
to
Angels
by
the
means
of
the
Church
.
Indeed
St.
Paul
calls
this
Mystery
the
Incomprehensible
Riches
of
Christ
.
But
does
he
mean
thereby
,
that
they
are
such
Doctrines
as
Reason
cannot
attain
to
,
so
obscure
and
so
contrary
to
its
Light
?
God
forbid
we
should
ascribe
to
him
so
unreasonable
a
Sense
!
In
his
Sense
,
and
according
to
the
Genius
of
all
his
Epistles
,
they
are
Graces
and
Blessings
of
Christ
so
rich
and
so
plentiful
,
that
they
are
extended
even
to
the
Nations
,
which
had
been
hitherto
accounted
the
most
profane
and
unworthy
of
God's
Mercy
.
They
are
Blessings
so
much
above
our
Admiration
and
our
Praises
,
that
our
Minds
are
confounded
with
the
Excellency
,
the
Extent
,
and
the
number
of
them
.
In
such
a
Sense
we
grant
that
there
are
some
Mysteries
in
the
Christian
Religion
,
some
incomprehensible
Secrets
;
Secrets
of
Salvation
,
and
Mysteries
of
Love
,
which
may
be
compared
to
a
bottomless
Sea
.
Col.
1.26
,
27.
Even
the
Mystery
which
has
been
hid
from
Ages
,
and
from
Generations
,
but
now
is
made
manifest
to
his
Saints
:
To
whom
God
would
make
known
what
is
the
Riches
of
the
Glory
of
this
Mystery
among
the
Gentiles
,
which
is
Christ
in
you
the
hope
of
Glory
.
This
Text
needs
no
Paraphrase
.
The
Apostle
calls
here
a
Mystery
the
Will
of
God
,
whereby
he
is
willing
to
save
all
Nations
indifferently
,
which
he
will
make
a
proper
and
peculiar
People
to
himself
,
not
by
Circumcision
and
other
Ceremonies
of
the
Law
,
but
by
the
putifying
of
them
only
through
the
Faith
of
Christ
.
He
makes
here
the
same
Distinction
as
in
all
the
other
places
which
we
have
examin'd
and
which
puts
an
end
to
our
Question
,
viz.
That
what
was
a
Mystery
,
or
a
Doctrine
hidden
in
all
the
Ages
which
preceded
the
Gospel
,
is
now
discovered
to
the
Saints
,
to
the
Apostles
and
to
the
Prophets
of
the
Lord
,
to
whom
God
has
been
pleased
to
make
known
the
glorious
Riches
of
his
Mercy
,
which
he
bestows
upon
the
Gentiles
.
And
he
adds
in
express
words
,
that
this
Mystery
is
nothing
but
Christ
himself
,
whom
they
have
received
,
and
who
has
brought
to
them
by
his
magnificent
Promises
the
certain
hopes
of
Glory
.
I
come
now
to
those
Texts
wherein
the
Mystery
of
the
Gospel
is
mentioned
in
a
more
general
manner
.
1
Cor
.
4.1
.
Let
a
Man
so
account
of
us
,
as
of
the
Ministers
of
Christ
,
and
Stewards
of
the
Mysteries
of
God
.
Who
does
not
perceive
at
first
sight
,
that
the
Title
which
the
Apostles
ascribe
to
themselves
,
of
being
the
Stewards
of
the
Mysteries
of
God
,
is
the
same
with
the
immediately
foregoing
of
being
the
Ministers
of
Christ
?
As
if
they
should
say
,
We
are
the
Ministers
of
Christ
,
who
dispense
the
Treasures
of
his
Knowledg
,
and
the
Purposes
of
God
concerning
the
Salvation
of
Mankind
:
Purposes
hitherto
kept
secret
,
but
we
have
been
intrusted
with
the
Revelation
of
them
.
God
had
as
it
were
made
a
rich
Store
of
Graces
,
which
he
kept
in
his
own
Bosom
,
out
of
which
the
Apostles
his
faithful
Stewards
dispense
them
to
those
for
whom
they
were
designed
.
And
God
by
their
preaching
lays
his
Bowels
of
Mercy
open
to
us
,
and
displays
to
our
Eyes
the
vast
Riches
of
his
Grace
,
and
of
his
Salvation
.
Eph.
6.19
.
And
for
me
,
that
utterance
may
be
given
unto
me
,
that
I
may
open
my
Mouth
boldly
,
to
make
known
the
Mystery
of
the
Gospel
.
The
preaching
of
St.
Paul
is
here
called
in
express
words
the
Mystery
of
the
Gospel
,
that
is
,
the
Revelation
of
Salvation
.
The
Apostle
says
,
that
tho
he
be
loaded
with
Chains
,
for
having
declared
to
the
Gentiles
the
Secret
of
Mercy
,
yet
he
goes
on
in
the
performance
of
his
Ministry
with
freedom
and
boldness
,
laying
open
to
all
Men
the
blessed
Immortality
attainable
by
the
Faith
of
Christ
.
Col.
2.2
.
That
their
Hearts
might
be
comforted
,
being
knit
together
in
Love
,
and
unto
all
the
Riches
of
the
full
assurance
of
understanding
,
to
the
acknowledgment
of
the
Mystery
of
God
,
and
of
the
Father
,
and
of
Christ
.
It
cannot
be
doubted
but
that
this
Mystery
of
God
the
Father
,
and
of
Jesus
Christ
,
spoken
of
in
this
place
,
is
also
the
Gospel-Dispensation
concerning
the
Salvation
of
all
Mankind
,
which
the
Father
has
revealed
to
us
by
the
Ministry
of
his
Son
.
For
besides
,
that
this
is
the
ordinary
Style
of
the
Apostle
,
as
often
as
he
is
discoursing
of
this
Divine
Will
,
and
that
it
is
the
Sense
,
which
he
has
fixed
upon
the
words
[
Mystery
of
God
and
of
Jesus
Christ
]
as
we
have
seen
in
the
places
before
explained
.
Besides
that
,
I
say
,
this
does
appear
from
the
very
words
of
the
Text
,
which
offers
to
us
an
Object
that
may
be
known
to
us
,
and
which
we
may
have
not
only
the
knowledg
of
,
but
a
firm
and
certain
Knowledg
,
not
only
some
Knowledg
,
but
Riches
of
Knowledg
,
that
is
,
a
full
Knowledg
,
which
takes
off
all
Obscurity
and
Doubts
.
Col.
4.3
.
Withal
,
praying
also
for
us
,
that
God
would
open
unto
us
a
Door
of
Utterance
,
to
speak
the
Mystery
of
Christ
,
for
which
I
am
also
in
Bonds
.
This
place
is
parallel
to
Eph.
6.19
.
which
we
have
explained
.
You
see
in
both
places
the
Apostle
in
Bonds
,
he
intreats
his
Brethren
to
pray
for
him
,
that
God
would
be
pleased
to
unloose
his
Tongue
,
to
open
a
Door
to
him
,
and
to
grant
him
an
opportunity
of
freely
preaching
the
Mystery
of
Jesus
Christ
,
or
of
the
Gospel
;
that
is
to
say
,
the
Doctrine
of
Salvation
by
the
Faith
of
Christ
.
And
he
mentions
,
ver
.
4.
not
only
the
preaching
of
it
,
but
also
the
discovering
of
it
to
Men
,
as
a
Secret
which
he
ought
to
make
them
Partakers
of
.
1
Tim
.
3.9
.
Holding
the
Mystery
of
the
Faith
in
a
pure
Conscience
.
Ver
.
16.
And
without
controversy
,
great
is
the
Mystery
of
Godliness
:
God
was
manifest
in
the
Flesh
,
justified
in
the
Spirit
,
seen
of
Angels
,
preached
unto
the
Gentiles
,
believed
on
in
the
World
,
received
up
into
Glory
.
The
Mystery
of
Faith
and
the
Mystery
of
Godliness
signifies
here
the
Mystery
of
the
Christian
Faith
and
Godliness
in
the
same
Sense
(
the
reason
of
Contraries
being
observed
)
as
the
Mystery
of
Iniquity
,
2
Thess.
2.7
.
The
Christian
Faith
was
in
preceding
Ages
a
hidden
Secret
,
and
kept
under
the
obscurity
of
the
Prophecies
,
and
shadows
of
the
Law
:
and
the
Apostle
will
have
it
in
this
place
,
by
a
fine
and
elegant
Allusion
,
to
be
held
and
kept
in
a
good
Conscience
as
in
a
precious
Vessel
;
that
is
to
say
,
that
Faith
and
Righteousness
be
indissolubly
united
,
otherwise
Faith
will
soon
become
shipwrack'd
,
unless
it
be
made
stedfast
by
a
good
Conscience
.
Wherefore
we
are
exhorted
to
make
sure
our
Vocation
and
Election
by
good
Works
.
I
have
confounded
those
two
places
,
because
there
seems
to
be
no
more
Mystery
in
the
one
than
in
the
other
;
yet
I
think
my self
obliged
to
examin
more
particularly
the
latter
,
and
that
because
it
seems
to
favour
a
little
the
Notion
of
a
Mystery
which
I
am
confuting
.
Without
controversy
,
great
is
the
Mystery
of
Godliness
,
God
was
manifested
in
the
Flesh
,
&c.
1
Tim
.
3.16
.
This
seems
to
countenance
the
Mystery
of
the
Incarnation
,
as
they
call
it
.
It
seems
,
I
say
,
for
there
is
no
reality
in
it
.
For
,
First
,
It
is
more
likely
that
the
word
God
has
been
foisted
into
the
Original
.
We
have
good
reason
to
believe
this
,
and
I
intend
to
shew
you
that
the
Apostle
speaks
here
of
the
Mystery
of
Godliness
,
or
rather
of
the
Gospel
.
1.
Many
Greek
Copies
,
the
most
antient
and
the
most
considerable
,
the
Oriental
Versions
,
the
Vulgar
,
and
some
Fathers
,
read
constantly
which
instead
of
God
,
Great
is
the
Mystery
of
Godliness
,
[
which
]
was
manifested
in
the
Flesh
,
&c.
This
is
therefore
the
Secret
of
the
Gospel
,
the
great
Secret
of
Salvation
,
which
was
preached
up
and
delivered
,
not
by
Angels
,
as
the
Law
was
,
but
by
Mortal
Men
;
not
by
a
conquering
Messias
,
as
the
Jews
expected
he
should
be
,
but
by
one
that
underwent
Sufferings
and
Temptations
.
Cannot
the
Orthodox
triumph
over
the
Hereticks
without
falsifying
the
Text
of
the
Scripture
,
and
leaving
to
the
World
a
Shameful
Monument
of
their
want
of
Sincerity
?
The
Latin
Church
has
not
falsified
her
Version
,
nor
suffer'd
that
it
should
be
falsified
.
Her
Faith
concerning
this
Mystery
could
not
allow
her
to
do
that
.
Nor
have
the
Hereticks
falsified
it
,
who
were
Masters
of
the
ancient
Copies
,
that
remain
to
this
day
,
and
upon
which
,
or
such
like
,
the
Oriental
and
Occidental
Versions
of
the
Church
were
made
.
This
is
therefore
a
Miracle
of
God's
Providence
,
who
was
pleased
to
preserve
to
us
the
precious
Remainders
of
his
Truth
,
notwithstanding
the
Endeavours
of
those
who
never
loved
it
.
2.
It
is
plain
,
that
this
Title
,
the
Mystery
of
Godliness
,
is
like
the
other
which
we
have
cited
,
and
are
undeniably
ascribed
to
the
Gospel
,
viz.
the
Mystery
of
God
,
the
Mystery
of
Christ
,
the
Mystery
of
the
Gospel
,
the
Mystery
of
Faith
.
In
effect
,
in
St.
Paul's
Stile
,
the
word
Mystery
is
constantly
bestowed
upon
the
great
Secret
of
the
Divine
Love
,
concerning
the
Salvation
of
Mankind
,
especially
of
the
Gentiles
,
which
is
the
ordinary
matter
of
his
Transports
,
and
Admiration
.
If
the
Doctrines
,
which
go
now
under
the
Names
of
Astonishing
Mysteries
,
had
been
look'd
upon
as
such
by
that
holy
Man
,
how
could
he
lay
them
aside
,
without
shewing
his
Astonishment
,
and
bestowing
his
Encomiums
upon
them
?
If
it
be
replied
,
that
he
has
done
so
in
this
place
;
then
they
must
confess
that
this
is
the
only
place
.
But
is
there
any
likelihood
that
the
holy
Apostle
should
admire
at
every
step
the
profound
Riches
of
God's
Mercy
towards
the
Gentiles
,
as
ravishing
Mysteries
,
and
that
he
should
have
cried
out
,
O
Mystery
:
but
once
,
contemplating
the
incomprehensible
Depths
of
the
Trinity
and
the
Incarnation
?
It
is
more
natural
to
think
,
that
he
has
not
changed
the
usual
Idea
which
he
ties
to
the
word
Mystery
.
And
,
3.
My
third
Argument
will
fully
convince
us
of
it
.
The
same
Quanlities
which
are
ascribed
to
the
Doct●ine
of
Salvation
contained
in
the
Gospel
,
and
which
are
(
if
I
may
say
so
)
inseparable
from
it
in
the
Epistles
of
St.
Paul
,
are
here
attributed
to
the
Mystery
of
Godliness
.
It
is
called
a
manifested
Secret
,
an
Expression
only
sutable
to
God's
Will
;
and
manifested
in
the
Flesh
,
that
is
,
by
the
F●esh
,
(
as
justified
in
the
Spirit
signifies
justified
by
the
Spirit
)
God
having
put
this
Treasure
in
Earthen
Vessels
,
or
in
Fleshly
Vessels
,
which
is
all
one
.
The
Flesh
,
in
the
Stile
of
the
Hebrews
,
signifies
not
only
infirm
and
mortal
Men
,
but
Men
of
a
low
and
poor
Condition
,
simple
plain
Men
without
Learning
,
without
Greatness
,
without
any
Appearance
,
such
as
the
Messias
and
his
Apostles
were
,
Men
born
of
mean
Parents
,
Carpenters
,
or
Fishers
,
and
who
had
never
been
bred
up
in
Schools
.
But
God
has
supported
the
Infirmity
of
his
Ministers
by
the
Greatness
of
the
Miracles
which
they
wrought
.
This
the
Apostle
means
by
the
words
,
justified
by
the
Spirit
,
because
by
such
means
the
weak
and
foolish
things
of
God
have
confounded
the
Power
and
the
Philosophy
of
this
World
,
1
Cor
.
1.27
.
Now
if
you
retain
the
word
God
,
what
would
be
the
meaning
of
this
Expression
,
God
justified
by
the
Spirit
?
What
a
strange
Language
!
The
Apostle
adds
,
that
this
Secret
was
seen
of
Angels
,
who
desired
(
said
St.
Peter
,
1
Pet
.
1.12
.
)
to
look
into
the
Gospel
,
which
has
been
preached
to
us
,
that
it
was
preached
to
the
Gentiles
and
believed
in
the
World
:
which
words
do
plainly
shew
that
this
Mystery
is
nothing
else
but
the
preaching
of
the
Gospel
out
of
the
Borders
of
Judea
,
and
the
Vocation
of
the
Gentiles
,
that
great
Secret
of
God's
Will
,
which
did
so
much
surprize
the
Apostles
of
our
Lord
,
and
which
is
in
all
the
Epistles
of
St.
Paul
called
a
Mystery
,
whenever
he
treats
of
it
.
This
certainly
shews
that
he
has
not
fixed
a
new
Idea
upon
that
word
in
this
place
,
and
that
he
always
understands
thereby
a
Miracle
of
God's
Mercy
,
who
calls
his
People
those
that
were
not
his
People
,
not
the
pretended
Mystery
of
the
Incarnation
,
which
never
was
the
Subject
of
the
Apostles
preaching
,
nor
the
Object
of
the
Faith
of
the
Gentiles
.
Indeed
one
must
be
very
subtile
to
find
the
Incarnation
in
the
ancient
Rules
of
their
Faith
,
which
they
profest
at
their
Baptism
.
4.
These
words
received
up
into
Glory
,
cannot
agree
with
the
Exaltation
of
the
incarnate
Word
.
The
Greek
Pharse
cannot
bear
such
a
sense
(
{αβγδ}
,
does
not
signify
receptus
in
Glorian
,
received
up
into
Glory
;
but
receptus
in
Gloriâ
vel
cum
Gloriâ
,
received
with
Glory
)
.
From
whence
it
follows
,
that
it
must
be
meant
of
God's
Will
revealed
in
the
Gospel
,
which
having
been
made
manifest
,
was
received
with
Glory
and
Applause
,
or
embraced
in
a
glorious
and
triumphing
manner
.
I
shall
confirm
this
Explication
with
the
words
of
Erasmus
upon
this
place
.
Mihi
subolet
(
says
he
)
Deum
additum
fuisse
adversus
Haereticos
Arianos
.
Caeterum
mea
quidem
sententia
,
simplicissima
fuerit
interpretatio
,
si
quis
Mysterium
intelligat
praedicationem
Evangelii
,
quod
saepe
alias
Mysterium
vocat
,
prius
occultum
,
nunc
manifestum
universo
Mundo
:
That
is
,
I
am
apt
to
think
that
the
word
God
was
here
added
against
the
Hereticks
the
Arians
.
Now
this
seems
to
me
the
most
simple
Interpretation
,
if
by
the
word
Mystery
we
understand
the
preaching
of
the
Gospel
,
which
the
Apostle
calls
often
a
Mystery
in
several
other
places
,
a
Mystery
before
hidden
and
unknown
,
but
now
made
manifest
to
all
the
World
.
Secondly
,
Suppose
we
ought
to
read
,
God
was
manifested
in
the
Flesh
:
that
word
God
,
especially
when
put
without
an
Article
,
as
it
is
here
,
signifies
only
God's
Word
,
Doctrine
,
or
Attributes
,
manifested
by
the
preaching
of
Christ
and
his
Apostles
;
as
Aristotle
,
signifies
the
Philosophy
of
Aristotle
;
Moses
,
the
Law
of
that
Prophet
;
Christ
,
the
Doctrine
,
or
the
Gospel
of
Christ
.
This
is
clear
of
it self
and
if
we
wanted
some
Testimonies
,
Doctor
Sherlock
would
afford
us
one
in
the
very
beginning
of
his
Book
concerning
the
Knowledg
of
Christ
,
where
he
fully
proves
this
Truth
.
Christ
(
says
he
)
signifies
the
Gospel
and
Religion
of
Christ
,
as
Moses
signifies
the
Writings
and
Laws
of
Moses
,
and
the
Prophets
the
Writings
and
Sermons
of
the
Prophets
,
Luke
16.29
,
31.
And
there
is
nothing
more
usual
in
common
Speech
,
then
to
call
any
Laws
,
or
Religion
,
or
Philosophy
,
by
the
Names
of
the
first
Authors
.
Thus
Gal.
6.15
.
Col.
2.8
.
Eph.
4.20
,
21.
where
Christ
must
signify
not
the
Person
,
but
the
Religion
or
Gospel
of
Christ
.
It
remains
therefore
that
I
should
produce
some
places
,
wherein
the
word
God
is
put
for
the
Will
of
God
,
or
the
Revelation
of
his
Glorious
Perfections
.
Dr.
Sherlock
will
also
ease
us
of
that
labour
;
for
he
has
done
it
in
the
same
Book
:
He
cites
Mat
.
11.27
.
No
Man
knows
the
Father
save
the
Son
,
&c.
which
he
paraphrases
thus
.
God
has
now
committed
unto
Christ
all
the
secret
Purposes
of
his
Counsel
concerning
the
Salvation
of
Mankind
,
which
were
concealed
from
Ages
.
None
of
the
Prophets
who
lived
before
,
did
so
fully
understand
it
,
nor
have
we
any
other
certain
way
of
knowing
this
,
but
by
the
Revelation
which
Christ
has
made
to
us
.
And
John
14.7
.
If
ye
had
known
me
,
ye
should
have
known
the
Father
,
also
,
&c.
Whoever
knows
me
,
i.e.
(
says
the
Author
)
whoever
is
acquainted
with
the
Doctrine
and
Religion
I
preach
,
knows
my
Father
,
i.e.
is
throughly
instructed
in
God's
Mind
and
Will
.
So
that
to
know
God
,
is
to
understand
the
Will
of
God
,
concerning
the
Salvation
of
Mankind
.
And
Heb
.
1.1
.
The
Brightness
of
his
Father's
Glory
,
and
the
express
Image
of
his
Person
.
These
Discoveries
,
says
that
Author
,
Christ
has
made
of
God
,
being
a
bright
and
glorious
Reflection
of
the
Nature
and
Attributes
of
God
,
of
his
Eternal
Wisdom
,
and
Truth
and
Holiness
,
are
as
true
a
Representation
of
the
Divine
Nature
and
Will
,
as
any
Picture
is
of
the
Person
it
represents
.
It
is
plain
that
in
this
sense
Christ
is
called
the
Image
of
God
,
2
Cor
.
4.4
.
where
Christ
being
the
Image
of
God
comes
in
very
abruptly
,
unless
we
understand
it
in
this
sense
,
that
he
is
the
Image
of
God
,
with
respect
to
the
glorious
Revelations
of
the
Gospel
,
which
contain
a
true
and
faithful
account
of
God's
Nature
and
Will
.
And
Joh
.
1.18
.
No
Man
hath
seen
God
at
any
time
,
&c.
That
is
,
says
the
Author
,
no
Man
ever
before
had
so
perfect
a
knowledg
of
the
Will
of
God
,
(
which
is
here
called
seeing
God
,
because
Sight
gives
us
the
clearest
Evidence
,
and
the
most
perfect
and
particular
Knowledg
)
but
the
Son
of
God
,
who
perfectly
understood
all
his
most
secret
Counsels
,
hath
perfectly
declared
the
Will
of
his
Father
to
us
.
So
Joh
.
1.16
.
And
of
his
Fulness
have
all
we
received
,
&c.
And
Col.
2
9.
In
him
dwelleth
all
the
Fulness
of
the
Godhead
hodily
,
are
explained
by
the
Author
thus
:
't
is
not
the
Personal
Fulness
we
are
to
attend
to
,
but
the
Fulness
and
Perfection
of
the
Gospel
,
from
whence
we
must
fetch
the
Knowledg
of
the
Divine
Will
.
The
Fulness
of
the
Godhead
is
an
Allusive
and
Metaphorical
Expression
;
for
God
,
who
is
a
Spirit
,
cannot
,
in
a
proper
sense
,
dwell
bodily
in
any
thing
.
I
hope
now
no
body
will
wonder
,
that
by
these
words
,
God
was
manifested
in
the
Flesh
,
I
should
understand
only
the
Grace
and
the
Will
of
God
,
which
have
been
manisested
unto
us
by
the
preaching
of
a
Missias
,
and
of
a
company
of
Fishermen
,
who
neither
were
strong
nor
noble
according
to
the
Flesh
,
no
more
than
their
Proselytes
,
1
Cor
.
1.20
.
Which
shews
that
our
Copies
,
though
differing
in
words
,
yet
agree
in
sense
;
because
as
often
as
God
manifests
his
Lesigns
,
especially
the
Secrets
of
his
Love
,
and
of
his
Mercy
,
such
as
he
reveals
them
in
Christ
Jesus
,
with
a
shining
Glory
and
a
plentiful
Profusion
,
then
God
manifests
himself
,
and
makes
himself
visible
to
Men
,
displaying
to
their
Eyes
through
those
Images
all
the
Riches
of
his
Glory
,
Wisdom
,
Power
,
Love
and
Faithfulness
.
Now
to
put
an
end
to
the
Explication
of
all
those
places
,
there
remains
only
one
Question
to
be
answered
,
viz.
Why
the
Gospel
,
being
the
clearest
and
the
most
perfect
of
all
Revelations
,
is
called
a
Mystery
?
Besides
several
particular
Reasons
,
which
I
have
before
mentioned
in
examining
every
place
by
it self
,
I
shall
here
infist
upon
two
general
ones
.
1.
This
Speech
is
like
that
which
we
make
use
of
,
when
we
call
a
Secret
still
,
a
Design
which
we
have
communicated
to
some
Persons
,
whilst
it
lies
hidden
to
some
others
,
and
that
we
say
,
such
and
such
are
intrusted
with
my
Secret
,
few
are
intrusted
with
my
Secret
.
The
Gospel
being
in
effect
a
Secret
of
God's
Will
revealed
to
certain
Nations
,
but
hidden
to
others
,
to
whom
,
comparatively
to
those
who
know
it
already
,
it
is
a
Mystery
still
.
2.
It
is
called
so
in
the
same
sense
that
it
is
said
,
the
Blind
see
,
being
styl'd
blind
after
they
have
recovered
their
Sight
;
a
blind
Man
seeing
,
and
a
Mystery
revealed
,
being
like
Expressions
:
and
in
the
same
sense
that
Harlots
are
said
to
go
before
others
into
the
Kingdom
of
God
,
being
called
Harlots
even
after
their
Conversion
.
The
Scriptures
are
full
of
the
like
Expressions
.
Thus
Mysterirs
,
though
revealed
,
are
called
Mysteries
still
,
to
commend
thereby
the
Grace
and
Love
of
God
towards
those
to
whom
he
imparts
his
Secrets
.
All
this
is
a
Confirmation
of
my
foregoing
Observation
,
that
the
Mystery
of
God
is
nothing
less
than
a
thing
unintelligible
and
incomprehensible
to
Reason
,
and
least
of
all
an
Object
which
contradicts
and
destroys
our
Natural
Ideas
.
It
is
called
so
only
with
respect
to
some
Circumstances
of
Time
,
Place
and
Person
.
However
,
all
these
Mysteries
,
as
long
as
they
continue
to
be
Mysteries
,
and
God
his
some
Reasons
to
hide
his
Designs
with
the
Obscurity
of
Prophecies
,
and
to
cover
them
with
a
Vail
,
do
not
bind
Christians
to
have
a
clear
and
distinct
Faith
and
Knowledg
concerning
the
Objets
contained
in
them
,
under
pain
of
Damnation
.
When
the
Object
is
vail'd
,
Faith
must
needs
be
confused
and
implicite
.
This
is
the
unjust
Practice
of
Divines
,
to
damn
,
with
their
own
Authority
,
the
supposed
Hereticks
,
who
refuse
to
embrace
in
an
explicite
manner
Mysteries
,
which
supposing
them
to
be
true
,
are
so
incomprehensible
(
as
they
own
themselves
)
that
for
that
very
reason
they
are
capable
of
no
Interpretation
,
nor
consequently
,
fit
to
be
distinctly
believed
.
These
false
Mysteries
have
no
ground
in
the
New
Testament
,
as
I
have
shewed
,
to
appropriate
that
Title
to
themselves
,
except
it
be
in
the
first
Epistle
to
the
Corinthians
,
Chap.
14.2
.
the
only
Passage
which
remains
to
be
examined
;
where
the
Apostle
,
discoursing
of
him
who
speaks
in
an
unknown
Tongu●
,
says
,
that
in
the
Sprit
he
speaketh
Mysteries
.
Indeed
their
Metaphysical
Gibberish
is
a
Barbarous
and
unknown
Tongue
,
full
of
those
Mysteries
in
Spirit
,
and
of
frighting
Absurdities
.
By
the
means
of
Mystery
,
Divines
have
made
Religion
a
very
difficult
thing
,
that
is
,
an
Art
which
Christians
are
not
able
to
understand
.
Ex
Religione
Ars
facta
,
says
Grotius
,
(
De
Ver
.
Relig
.
Christ
.
lib
.
6.
)
Thereby
they
reised
themselves
above
common
Christians
,
and
are
made
necessary
to
the
People
,
improving
that
Art
to
their
own
benefit
.
If
Religion
were
easy
,
and
without
any
encumbrance
,
then
every
one
should
be
Doctor
to
himself
.
But
Clergymen
have
done
like
Physicians
,
who
have
kept
still
to
Hippocrates's
extravagant
Expressions
,
and
make
use
of
far-fetch'd
Drugs
,
left
their
Art
become
too
common
in
using
Herbs
of
our
own
Gardens
,
and
Terms
of
our
vulgar
Tongue
.
Christianity
is
by
that
means
nothing
else
but
the
Religion
of
Learned
Men
,
and
of
the
most
subtile
and
refin'd
Philosophers
.
Those
are
esteem'd
the
most
excellent
Christians
,
who
believe
most
Mysteries
.
Men
will
by
no
means
have
a
Religion
of
a
level
,
which
neither
ascends
into
Heaven
,
nor
descends
into
the
Deep
,
and
whose
whole
Mystery
is
nigh
us
,
in
the
Faith
of
the
Heart
,
and
in
the
Confession
of
the
Mouth
.
If
thou
shalt
confess
with
thy
Mouth
the
Lord
Jesus
,
and
shalt
believe
in
thine
Heart
,
that
God
has
raised
him
from
the
Dead
,
thou
shalt
be
saved
.
Rom.
10.9
.
This
has
been
rightly
observed
by
Dr.
Sherlock
himselt
in
his
Book
of
the
Knowledge
of
Christ
,
p.
273.
Let
us
leave
,
says
he
,
those
dim
Notions
to
Men
who
can
believe
what
no
Men
can
understand
,
who
despise
every
thing
that
can
be
understood
,
as
if
it
were
no
better
than
Carnal
Reason
.
Desiring
to
be
Teachers
of
the
Law
(
says
St.
Paul
,
1
Tim
.
1.7
.
)
understanding
neither
what
they
say
,
nor
whereof
they
affirm
.
We
may
therefore
conclude
,
Sir
,
that
the
Gospel
is
so
far
from
being
a
Mystery
and
a
Secret
,
that
it
is
the
most
evident
and
the
clearest
of
all
Revelations
.
Divine
Truth
is
not
hid
in
a
Well
,
as
Democritus
saith
:
it
is
like
a
City
standing
upon
a
Hill
,
which
may
be
seen
of
all
Men
.
Christ
has
brought
all
things
to
light
,
and
as
the
Woman
of
Samaria
speaks
,
He
has
taught
us
all
things
.
He
is
called
a
Word
,
not
a
Silence
;
his
Gospel
is
a
Revelation
,
not
a
Mystery
Indeed
he
forbids
us
to
cast
his
holy
Doctrine
before
,
Dogs
and
Swine
;
but
on
the
other
hand
,
he
will
have
it
to
be
made
plain
and
intelligible
to
any
Man
,
who
heartily
desires
to
know
it
.
We
ought
to
leave
that
covered
and
mystical
Philosophy
to
Heraclitus
,
who
was
wont
to
tell
his
Disciples
,
Darken
your
Thoughts
,
and
never
express
your selves
but
enigmatically
,
left
you
should
be
understood
of
the
People
.
Such
an
Affectation
of
Obscurity
was
the
occasion
of
Aristotle's
being
called
a
Sphinx
,
who
did
always
propound
inexplicable
Riddles
:
Nay
,
it
is
reported
,
that
by
that
means
he
insinuated
himself
into
Alexander's
Favour
,
and
comforted
that
Prince
,
who
was
afraid
lest
the
Mysteries
of
the
Acroamatick
Philosophy
should
grow
too
commom
I
know
it
is
commonly
said
,
that
there
are
some
Mysteries
which
Christ
did
not
teach
,
because
they
were
too
high
and
too
sublime
for
the
Church
,
which
was
then
in
her
Infancy
,
and
consequently
,
that
the
perfect
Revelation
thereof
was
deferr'd
till
the
coming
down
of
the
Holy
Ghost
upon
the
Apostles
,
and
thereupon
they
cite
John
.
16.12
,
13.
But
Dr.
Sherlock
will
answer
this
for
me
;
for
he
says
in
the
Book
before
mentioned
,
That
this
place
does
not
speak
of
any
Doctrine
necessary
to
Salvation
,
but
only
of
certain
Instructions
relating
to
the
Nature
or
Extent
of
the
Apostle's
Ministry
;
As
for
Example
,
the
Vocation
of
the
Gentiles
,
which
is
often
called
a
Mystery
,
and
cousequently
,
that
the
perfect
Revelation
thereof
could
not
be
deferr'd
to
a
more
seasonable
time
,
For
,
as
he
goes
on
,
if
the
Apostles
had
preached
any
other
thing
in
matters
relating
to
Salvation
,
than
what
Christ
had
taught
them
,
they
should
have
preached
another
Gospel
,
which
was
to
be
rejected
,
Gal.
1.8
,
9.
He
adds
,
This
I
do
not
say
to
lessen
the
Authority
of
the
Apostles
,
who
could
teach
nothing
but
what
they
had
learn'd
;
nor
make
any
Doctrine
necessary
,
but
what
was
made
such
by
Christ
:
But
to
awaken
those
Men
who
take
little
notice
of
the
Gospel
of
our
Saviour
,
while
they
fetch
all
their
mysterious
Divinity
out
of
some
abscure
Passages
of
St.
Paul's
Epistles
,
2
Pet
.
3.16
.
Yet
upon
those
obscure
places
they
ground
their
Faith
,
without
taking
care
to
consider
,
whether
they
agree
with
the
Gospel
of
Christ
,
which
is
the
first
Rule
,
and
yet
is
perfectly
silent
about
those
pretended
grounds
.
If
therefore
we
must
examine
the
very
Passages
of
the
Apostles
according
to
this
Rule
,
how
much
more
the
mysterious
Terms
contrived
by
the
Councils
and
Divines
?
I
do
not
know
from
whence
they
fetch
that
Spirit
of
Mystery
.
Certainly
the
reading
of
the
Gospel
will
never
suggest
it
,
seeing
the
Holy
Ghost
does
his
utmost
Endeavour
to
make
the
Revelation
as
plain
and
intelligible
to
us
as
can
be
.
As
for
Doctrines
,
the
Doctrine
of
the
Cross
,
which
is
a
Stumbling-block
to
the
Jews
,
and
Foolishness
to
the
Greeks
,
it
is
set
therein
before
us
with
the
greatest
Evidence
,
and
we
see
all
at
once
the
whole
Wisdom
of
its
Scope
,
Uses
,
Effects
,
&c.
As
for
the
invisible
Promise
of
a
future
Life
:
he
makes
us
to
handle
it
with
St.
Thomas
in
the
Wounds
of
Christ
raised
from
the
Dead
,
after
he
had
suffer'd
for
God's
sake
.
As
for
Precepts
;
God
has
sent
us
a
Preacher
,
who
first
observes
them
,
before
he
imposes
them
upon
others
,
and
thró
the
Pattern
of
his
Obedience
which
he
left
to
us
,
he
plainly
lets
us
see
the
possibility
thereof
.
Every
thing
therefore
is
plain
in
the
Divine
Revelation
,
and
instead
of
spiritualizing
sensible
things
,
it
makes
the
most
spiritual
and
imperceptible
things
,
plain
and
sensible
to
us
:
God
himself
,
though
invisible
,
manifesting
himself
in
Jesus
Christ
,
who
is
his
Character
and
visible
Image
.
God
,
who
could
have
sent
Angles
to
us
(
which
would
be
sutable
to
the
mystical
and
abstruse
Doctrines
of
Divines
)
to
teach
us
the
Tongue
of
Angels
,
and
acquaint
us
with
their
System
,
has
been
willing
to
accommodate
himself
to
our
limited
Knowledg
,
by
sending
us
a
Man
like
unto
us
,
who
spoke
the
Language
of
Men
,
and
who
did
so
far
condescend
in
the
System
of
Doctrine
,
which
he
left
to
us
,
that
we
may
not
only
say
,
that
we
heard
him
with
our
Ears
,
but
saw
him
with
our
Eyes
,
and
handled
him
with
our
Hands
.
Besides
,
God
who
might
have
sent
us
some
Philosophers
,
acquainted
with
plato's
and
Aristotle's
Notions
,
was
willing
to
comply
with
the
meanness
of
our
Minds
by
causing
his
Gospel
to
be
preached
by
Publicans
and
Fishermen
of
Galilee
,
who
never
heard
of
Consubstantiality
and
Hypostasis
,
and
yet
less
of
Perichoresis
and
Apotelesm
.
Hereupon
Dr.
Sherlock's
Astonishment
is
worth
the
noting
(
Ubi
supr
.
p.
131.
)
I
know
not
,
says
he
,
whence
it
comes
to
pass
,
that
Men
love
to
make
plain
things
obscure
,
and
like
nothing
in
Religion
but
Riddles
and
Mysteries
.
God
indeed
was
pleased
to
institute
a
great
many
Ceremonies
(
and
many
of
them
of
very
obscure
Signification
)
in
the
Jewish
Worship
,
to
awe
their
Childish
Minds
into
a
greater
Veneration
of
his
Divine
Majesty
.
But
in
these
last
days
,
God
hath
sent
his
own
Son
into
the
World
to
make
a
plain
,
and
easy
,
and
perfect
Revelation
of
his
Will
,
to
publish
such
a
Religion
as
may
approve
it self
to
our
Reason
,
and
captivate
our
Affections
by
its
natural
Charms
and
Beauties
.
And
there
cannot
be
a
greater
Injury
to
the
Christian
Regigion
,
than
to
render
it
obscure
and
unintelligible
.
And
yet
too
many
there
are
,
who
despise
every
thing
which
they
understand
,
and
think
nothing
a
sufficient
Trial
of
their
Faith
,
but
what
contradicts
the
Sense
and
Reason
of
Mankind
.
Let
us
follow
the
Doctor
a
step
further
;
he
will
discover
to
us
the
two
Sources
of
that
Abuse
(
ubi
supr
.
p.
69.
,
&c
,
)
by
making
us
observe
;
That
there
are
two
ways
of
expounding
Scripture
in
great
vogue
among
Men
.
First
,
by
the
sound
and
clink
of
Words
and
Phrases
,
which
is
all
some
Men
understand
;
by
keeping
a
form
of
sound
Words
.
Secondly
,
when
this
will
not
do
,
they
reason
about
the
Sense
of
Scripture
from
their
own
pre-conceived
Notions
and
Opinions
,
and
prove
that
this
must
be
the
meaning
of
Scripture
,
because
otherwise
it
is
not
reconcileable
to
their
Dreams
,
which
is
called
expounding
Scripture
by
the
Analogy
of
Faith
—
't
is
no
wonder
,
says
he
,
if
Men
can
accommodate
Scripture-Expressions
to
their
own
Dreams
and
Fancies
.
For
when
Mens
Fancies
are
so
possest
with
Shews
and
Ideas
of
Religion
,
whatever
they
look
on
appears
of
the
same
shape
and
colour
,
wherewith
their
Minds
are
already
tinctured
;
like
a
Man
sick
of
the
Jaundies
,
or
that
look'd
through
a
painted
Glass
,
who
sees
every
thing
of
the
same
colour
that
his
Eye
or
Glass
gives
it
.
All
the
Metaphors
,
and
Similitudes
,
and
Allegories
of
Scripture
are
easily
applied
to
their
purpose
.
And
if
any
word
sounds
like
the
tinkling
of
their
own
Fancies
,
it
is
no
less
than
a
Demonstration
that
that
is
the
meaning
of
the
Spirit
of
God
;
and
every
little
shadow
and
eppearance
doth
mightily
confirm
them
in
their
pre-conceived
Opinions
.
As
Irenaeus
observes
of
the
Valentinians
,
that
they
used
one
Artifice
or
other
to
adapt
all
the
Speeches
of
our
Saviour
to
,
and
all
the
Allegories
of
Scripture
,
malè
composito
Phantasmati
,
to
the
ill-contrived
Figment
of
their
own
Brain
.
And
thus
the
Minds
of
Men
are
abused
with
Words
and
Phrases
,
and
the
Scripture
is
prest
to
serve
every
newfangled
conceit
in
Religion
.
They
Doctor
goes
on
after
the
same
rate
,
and
I
make
no
doubt
but
you
will
like
what
remains
to
be
transcribed
upon
this
Subject
,
nor
could
I
say
any
thing
more
sutable
to
the
matter
in
hand
.
The
wildest
,
says
he
,
and
most
extravagant
Opinions
that
were
ever
yet
vented
under
the
Name
of
Religion
,
have
pretended
the
Authority
of
Scripture
for
their
Patronage
.
Though
any
unprejudiced
Man
would
wonder
how
the
reading
such
places
of
Scripture
should
suggest
such
Notions
to
them
.
But
this
is
no
wonder
,
when
we
consider
that
Men
first
contrive
their
Religion
,
and
possess
their
Fancy
throughly
with
their
private
Opinions
,
and
then
read
the
Scripture
with
no
other
design
,
than
to
find
some
thing
there
to
stamp
Divinity
on
their
own
Conceits
.
For
it
is
easy
to
pervert
the
plainest
Sense
,
and
by
the
help
of
a
strange
Imagination
to
make
any
thing
of
any
thing
.
Such
Men
dote
upon
Words
and
Phrases
,
Metaphors
and
Allusions
,
as
best
fitted
for
their
purpose
:
They
found
their
Religion
on
obscure
Texts
,
or
Mystical
Interpretations
of
plain
Texts
,
and
by
the
help
of
some
Arbitrary
Distinctions
and
Limitations
,
Glosses
and
Paraphrases
,
by
curtailing
of
Texts
,
or
trasplacing
Words
or
Comma's
.
or
separating
a
single
Sentence
from
the
Body
of
the
Discourse
,
make
the
Scripture
speak
their
Sense
as
plainly
as
the
Bells
ring
what
every
Boy
would
have
them
—
At
this
rate
we
may
find
the
Alcoran
in
the
Bible
,
as
well
as
make
so
many
Books
so
different
and
contrary
to
each
other
,
from
the
various
Composition
of
twenty
four
Letters
—
All
the
Mystery
of
those
Men
confists
in
wresting
Metaphorical
and
Allusive
Expressions
to
a
proper
Sense
—
He
,
who
would
be
an
honest
Reader
of
Books
,
who
hath
no
mind
to
turn
every
thing
into
Burlesque
,
ought
carefully
to
distinguish
between
Proper
and
Allusive
,
or
Metaphorical
Expressions
,
to
consider
the
use
of
Words
and
Phrases
,
and
the
great
variety
of
Dialects
,
and
the
peculiar
ways
of
speaking
in
every
Language
,
and
in
every
Age
,
and
to
use
Metaphors
no
farther
than
their
first
Intention
,
without
which
we
may
deal
by
all
Authors
,
as
these
Men
deal
by
Scripture
,
make
them
speak
Non-sense
,
or
(
as
they
use
to
call
them
)
venerable
Mysteries
,
and
overthrow
and
contradict
their
own
Design
.
Thus
,
Sir
,
by
wresting
to
a
proper
Sense
,
the
Allusion
which
St.
John
makes
to
the
first
Chapter
of
Genesis
,
they
have
found
a
great
Mystery
in
meer
Metaphorical
Expressions
,
and
the
old
Creation
where
the
new
is
only
intended
.
This
short
,
but
right
and
important
Consequence
,
ought
to
indemnify
me
for
the
trouble
which
the
reading
of
so
long
a
Citation
may
have
given
you
.
I
know
the
Doctor
in
his
Vindicetion
of
the
Trinity
,
inveighs
against
the
Hereticks
who
destroy
Mysteries
,
and
,
as
he
thinks
,
do
the
Person
of
our
Saviour
a
great
Injury
(
as
if
Christianity
were
undone
,
unless
Christ
be
the
Supream
God
.
)
But
he
has
been
formerly
subject
to
the
same
Reproaches
,
without
being
much
moved
with
them
.
We
may
therefore
easily
vindicate
our selves
with
his
own
words
,
and
say
,
That
Christ
has
occasioned
very
great
Mistakes
in
some
Mens
Divinity
,
who
are
very
zealous
to
advance
Christ's
Person
,
to
the
Prejudice
and
Reproach
of
his
Religion
.
The
Foundation
of
their
Riddles
and
Mysteries
,
is
,
that
they
make
the
Person
of
Christ
almost
the
sole
Object
of
the
Christian
Religion
(
Ib.
p.
10.
)
Those
Men
who
talk
so
much
of
the
Person
and
Personal
Excellencies
of
Christ
,
frequently
without
any
Sense
,
and
generally
without
any
just
ground
from
Reason
or
Scripture
,
are
very
clamorous
,
and
alarm
the
World
with
extream
Jealousies
and
Fears
,
as
if
there
were
a
Party
of
Men
started
up
,
who
design
to
make
Christ
useless
,
and
to
reduce
Religion
to
its
first
natural
State
,
which
knew
no
Priest
,
nor
Sacrifice
,
nor
Mediator
.
It
seems
now
that
we
have
both
the
same
Right
with
the
Doctor
,
to
believe
that
the
Dissenters
are
ill-grounded
in
expounding
literally
of
the
Person
of
Christ
,
what
is
only
meant
of
his
Doctrine
in
a
Metaphorical
way
;
and
I
do
believe
that
the
Doctor
himself
has
no
ground
to
take
in
a
literal
sense
for
a
second
Person
in
the
Godhead
,
what
is
only
metaphorically
said
of
that
Person
born
of
a
Virgin
,
to
whom
the
Father
has
imparted
a
Divine
Power
for
the
Work
of
the
new
Creation
.
One
of
the
Dissenters
,
against
whom
he
disputes
,
having
said
,
Pag
.
138.
That
as
there
is
an
Union
of
Three
Persons
in
One
Nature
in
the
Trinity
,
and
of
Two
Natures
in
One
Person
in
Christ
,
which
is
the
Hypostatical
Union
;
so
the
Mystical
Union
is
an
Union
of
Persons
,
where
both
Persons
and
Natures
are
distinct
:
the
Doctor
laughs
at
this
Mystical
Union
.
How
so
?
Is
not
the
Mystical
Union
of
the
Dissenters
as
well
grounded
in
Scripture
,
as
the
Hypostatical
Union
of
Two
Natures
,
or
the
Essential
Union
of
the
Three
Persons
,
which
the
Doctor
thinks
to
be
great
Mysteries
?
And
as
for
Reason
,
Is
the
word
Mystical
more
affrighting
than
the
word
▪
Hypostatical
?
Alas
!
they
are
Brethren
,
let
them
joyn
Hands
and
live
peaceably
in
the
Kingdom
of
Dreams
.
This
puts
me
in
mind
of
a
Reproach
made
unto
us
by
a
Papist
,
viz.
That
our
Reformation
has
no
certain
Principle
(
Consider
.
upon
the
Schism
of
the
Protest
.
)
The
Incomprehensibility
of
a
Mystery
,
says
he
,
is
sometimes
look'd
upon
among
them
as
a
Demonstration
to
condemn
it
;
and
sometimes
it
is
a
Character
of
Divinity
,
which
makes
it
adorable
.
Sometimes
the
Letter
of
the
Scripture
is
a
sacred
Authority
which
they
cannot
part
with
without
committing
a
Sacriledg
;
and
sometimes
they
look
upon
it
as
a
Letter
which
killeth
.
Would
to
God
this
were
an
altogether
ungrounded
Reproach
!
We
have
no
fixed
Principle
to
agree
about
the
Notion
of
a
Mystery
,
and
it
seems
we
are
rather
determin'd
to
our
choice
by
Caprichio
or
Interest
,
than
by
the
Scripture
.
What
?
taking
wisely
the
Scripture
to
be
our
Principle
,
have
we
adapted
,
for
the
expounding
of
it
,
this
Maxim
of
Cardinal
Cusanus
,
Secundum
currentia
tempora
scripturas
esse
interpretandas
,
That
the
Scriptures
ought
to
be
interpreted
according
to
the
current
of
Times
?
When
we
dispute
against
the
Dissenters
,
we
inveigh
against
Mystery
at
the
very
first
Page
of
the
Book
,
thus
,
(
ubi
supr
.
)
It
happens
too
often
in
Matters
of
Religion
,
that
Men
consider
nothing
but
the
sound
of
Words
,
and
from
thence
form
such
uncough
Ideas
of
Religion
,
as
are
fitted
to
the
meanness
of
the
Understandings
,
or
gratify
their
Natural
Genius
or
Disposition
,
or
are
calculated
to
serve
an
Interest
.
And
thus
the
Gospel
of
our
Saviour
is
defaced
and
obscured
by
affected
Mysteries
,
and
Paradoxes
,
and
senseless
Propositions
.
And
Christ
himself
,
who
was
the
Brightness
of
his
Father's
Glory
,
and
the
express
Image
of
his
Person
,
who
in
the
most
plain
and
perspicuous
manner
declared
the
Will
of
God
to
us
,
is
represented
with
a
thicker
Vail
upon
his
Face
than
Moses
.
And
the
Glory
of
the
second
Covenant
is
much
more
obscured
with
a
Mist
of
Words
,
than
the
first
was
with
Types
and
Figures
.
We
add
,
that
to
unriddle
such
Mysteries
,
we
must
expect
the
coming
of
Elias
.
But
,
what
an
Al●eration
is
our
Theology
subject
to
,
when
we
come
to
dispute
afterwards
against
the
Unitarians
?
We
mention
Mystery
at
the
very
Title
of
the
Book
,
and
we
prejudice
the
Spirit
of
the
Reader
with
it
,
A
Vindication
of
the
Mystery
of
the
Holy
Trinity
.
Afterwards
we
spread
over
those
Doctrines
a
Cloud
of
Metaphysical
and
Barbarous
Terms
.
What
arises
from
this
?
This
Inconveniency
,
viz.
That
(
ubi
.
sup
.
p.
93.
)
such
Arbitrary
Notions
do
naturally
force
Men
to
pervert
the
Scriptures
to
make
them
speak
the
Orthodox
Language
.
To
this
we
owe
all
those
nice
and
subtile
Distinctions
(
for
Example
,
Self
and
Matual
Consciousness
)
which
constitute
the
Body
of
Systematical
Divinity
,
which
commonly
have
no
other
design
than
to
clude
the
force
of
Scripture
,
or
to
bribe
it
to
speak
on
their
side
.
Thus
we
our selves
fall
into
that
pitiful
Ridiculousness
,
which
he
had
formerly
condemned
.
This
we
may
call
,
To
cry
down
Mystery
,
till
some
other
Interest
will
require
the
contrary
.
Now
,
Sir
,
if
I
was
willing
to
go
on
further
in
this
Consideration
,
I
should
only
insist
upon
all
the
Maxims
made
use
of
by
Protestants
against
Transubstantiation
,
and
oppose
them
to
their
own
Mysteries
.
They
have
none
that
may
be
able
to
bear
the
Trial
of
such
a
Touch-stone
.
I
shall
only
set
down
six
of
their
Maxims
,
without
making
any
particular
.
Application
of
them
,
for
that
is
out
of
my
way
.
1.
That
Reason
is
the
Faculty
whereby
Revelations
are
to
be
discerned
.
2.
That
all
supernatural
Revelations
do
suppose
the
truth
of
the
Principles
of
Natural
Religion
.
3.
That
all
Reasonings
about
Divine
Revelations
must
necessarily
be
governed
by
the
Principles
of
Natural-Religion
;
that
is
,
by
those
Apprehensions
which
Men
naturally
have
of
the
Divine
Perfections
.
4.
That
nothing
ought
to
be
received
as
a
Revelation
from
God
,
which
plainly
contradicts
the
Principles
of
Natural
Religion
,
or
overthrows
the
Certainty
of
them
.
5.
That
nothing
ought
to
be
received
as
a
Divine
Doctrine
and
Revelation
,
without
good
Evidence
that
it
is
so
.
6.
That
no
Argument
is
sufficient
to
prove
a
Doctrine
or
Revelation
to
be
from
God
,
which
is
not
clearer
and
stronger
than
the
Difficulties
and
Objections
against
it
.
Now
either
those
Maxims
are
false
,
and
ill
applied
to
Transubstantiation
;
or
,
if
there
is
any
strength
in
them
against
that
pretended
Mystery
,
they
overthrow
at
the
same
time
all
the
Doctrines
,
which
at
this
day
go
under
that
Name
among
Protestants
.
At
least
I
do
not
see
how
any
rational
Man
can
deny
such
a
Parity
.
They
should
do
me
a
kindness
to
shew
me
,
that
those
six
Maxims
do
not
hurt
in
the
least
the
Mysteries
of
the
Trinity
,
and
of
the
Incarnation
.
Now
,
Sir
,
be
pleased
to
hear
some
weak
Reasons
alledged
in
the
behalf
of
Mystery
.
It
is
objected
,
that
there
are
Mysteries
in
Nature
,
and
most
incomprehensible
Truths
;
as
for
Example
,
The
Union
of
our
Soul
with
our
Body
;
and
consequently
,
that
we
must
not
wonder
,
if
there
are
some
too
in
the
Deity
and
Religion
.
And
if
those
,
say
they
,
though
incomprehensible
,
yet
are
most
certain
,
Why
should
we
call
into
question
the
latter
?
I
answer
,
that
there
is
a
vast
difference
between
both
.
Those
are
only
the
Objects
of
our
Curiosity
,
the
search
whereof
no
body
is
bound
to
,
seeing
that
Enquiry
is
rather
a
Rashness
,
and
an
ill
use
of
our
Natural
Light
,
which
was
given
us
in
that
respect
only
for
the
use
of
this
Life
both
private
and
civil
.
But
they
will
have
these
to
be
the
Objects
of
our
Faith
and
Religion
,
which
ought
to
be
the
clearer
and
the
more
accessible
to
Reason
,
in
that
my
Eternal
Salvation
is
concerned
in
it
,
if
I
apprehend
and
embrace
them
;
or
my
Eternal
Misery
,
if
I
reject
or
do
not
apprehend
them
.
Will
God
have
me
to
conceive
the
Union
of
my
Soul
with
my
Body
under
pain
of
Death
,
or
promise
of
Life
?
No
certainly
;
but
he
is
willing
that
I
should
have
a
right
understanding
of
the
Truths
which
I
ought
to
believe
,
under
the
promise
of
Eternal
Life
,
if
I
obey
his
Commands
;
and
under
the
threatnings
of
Eternal
Death
,
if
I
refuse
to
acquiesce
in
them
.
And
consequently
,
he
will
have
them
to
be
proportionable
to
our
Capacities
:
and
indeed
Religion
ought
to
be
clearer
than
those
Metaphysical
Objects
.
I
confess
that
there
are
incomprehensible
things
,
which
yet
are
true
,
but
I
deny
that
they
are
such
as
do
contradict
our
natural
Ideas
;
I
mean
,
those
clear
and
certain
Notions
,
for
want
of
which
I
should
not
be
capable
of
Religion
;
so
that
to
be
a
Christian
,
I
should
cease
to
be
a
Man
.
They
distinguish
to
no
purpose
,
the
manner
of
the
Mystery
from
the
Mystery
it self
.
This
Distinction
may
hold
in
things
which
our
Reason
cannot
apprehend
,
because
it
has
not
in
it self
the
Ideas
and
the
Proof
thereof
;
as
for
Example
,
the
manner
of
the
Resurrection
.
But
it
is
false
and
wrongly
applied
to
those
things
which
our
Reason
cannot
apprehend
,
because
they
contradict
its
most
distinct
and
certain
Ideas
;
as
for
.
Example
,
that
three
Divine
Persons
are
but
one
God
.
Then
the
manner
of
the
Mystery
only
is
not
to
be
called
in
question
,
since
the
Mystery
in
it self
,
propounded
with
its
greatest
Simplicity
,
is
surrounded
with
Contradictions
,
which
way
soever
it
be
viewed
.
Moreover
they
will
say
,
that
the
Mystery
lies
only
in
the
Objects
of
Religion
,
but
that
the
way
of
revealing
them
is
clear
and
easy
.
But
if
the
Revelation
is
so
clear
,
Why
do
Men
contrive
new
Words
unknown
to
Scripture
,
to
explain
it
more
clearly
?
Divines
are
very
happy
to
have
found
out
Expressions
more
fit
to
express
the
Truths
of
God
,
than
the
Holy
Ghost
himself
,
who
knows
the
deep
things
of
God
.
And
if
the
Objects
are
in
themselves
so
obscure
and
unintelligible
,
why
do
they
broach
new
Terms
,
to
endeavour
to
make
us
understand
that
which
is
incomprehensible
?
Besides
,
how
can
a
Book
be
accounted
clear
,
which
is
easy
to
be
understood
in
its
Terms
,
but
is
altogether
obscure
in
the
Objects
which
it
contains
?
Holy
Obscurity
!
Lightsome
Darkness
!
The
Words
made
use
of
to
explain
the
Things
are
very
clear
,
but
the
Things
explained
by
those
Words
are
very
obscure
:
And
what
is
more
admirable
,
though
the
Words
be
very
clear
,
yet
we
perceive
thrô
that
Light
,
that
the
Things
are
very
obscure
;
and
though
the
Things
be
very
obscure
,
yet
thrô
that
Obscurity
we
perceive
,
that
the
Words
are
very
clear
.
Thus
they
have
found
the
way
to
reconcile
Light
with
Darkness
:
This
is
a
new
kind
of
Oracles
never
heard
of
before
.
The
Oracles
of
the
false
Gods
contained
things
very
intelligible
in
themselves
,
but
expressed
with
obscure
and
equivocal
Terms
.
On
the
contrary
,
those
of
the
true
God
contain
Truths
incomprehensible
and
unintelligible
in
themselves
,
but
expressed
with
clear
and
easy
Terms
.
At
this
rate
the
ancient
Fathers
could
not
fairly
inveigh
so
much
against
the
Ambiguity
and
the
Riddles
of
the
Heathenish
Oracles
.
But
after
all
,
how
come
they
to
know
that
the
Things
are
obscure
,
if
the
Words
that
teach
them
are
plain
and
easy
?
Or
,
how
do
they
know
that
the
Words
are
plain
and
easy
,
if
the
Things
contained
in
them
are
obscure
?
Clear
and
easy
Words
in
unintelligible
Things
are
meer
Words
without
Sense
.
And
Things
which
are
unintelligible
,
though
expressed
with
plain
and
easy
Words
,
are
called
a
Galemaufrey
:
They
pay
a
strange
Honour
to
Scripture
,
by
ascribing
to
it
such
Mysteries
and
such
a
Clearness
.
The
Objects
of
that
Book
remaining
still
in
the
dark
,
the
Book
must
needs
be
dark
too
,
though
the
Words
be
never
so
clear
.
On
the
contrary
,
if
I
was
to
commend
the
Clearness
of
Scripture
,
without
banishing
that
holy
Obscurity
which
the
Orthodox
are
so
well
pleased
with
,
I
would
say
that
though
most
of
its
Terms
be
obscure
and
unusual
in
other
Languages
and
other
Books
,
yet
the
Things
are
so
clear
in
it
,
at
least
as
far
as
they
are
to
be
believed
in
order
to
Salvation
,
that
the
Evidence
of
those
Objects
mentioned
in
so
many
places
,
and
grounded
upon
sensible
Facts
,
takes
off
the
Obscurity
of
certain
Expressions
which
in
themselves
are
very
dark
,
because
they
pass
from
a
Profane
to
a
Divine
Use
,
which
is
less
natural
to
them
.
But
this
is
not
the
right
way
to
find
Mysteries
,
and
Men
are
resolved
at
any
rate
to
have
some
covered
with
a
dreadful
and
sacred
Horror
.
The
Author
of
the
History
of
Oracles
has
prettily
said
,
that
he
who
has
never
so
little
studied
the
Spirit
of
Men
,
knows
what
an
Impression
wonderful
Things
make
upon
it
.
Indeed
,
Plato
,
who
is
all
over
sublime
and
wonderful
,
became
thereby
a
Philosopher
in
fashion
among
the
learned
Christians
of
the
first
Ages
,
and
the
Agreeableness
which
they
thought
to
perceive
between
his
Philosophy
and
the
Religion
of
Christ
,
caused
them
to
look
upon
him
as
a
kind
of
a
Prophet
,
who
had
found
out
several
important
Matters
of
Christianity
,
especially
the
Trinity
,
which
cannot
be
denied
to
be
clearly
contained
in
his
Writings
.
Bewitched
with
such
a
monstrous
Prejudice
,
we
look
upon
his
Works
,
as
so
many
Commentaries
upon
Scripture
,
and
fancy
that
the
nature
of
the
Word
was
such
as
he
fancied
it
to
be
.
The
Ancient
first
of
all
lay
hold
of
this
seeming
Conformity
,
the
Modern
have
followed
them
.
Whatever
was
spoken
by
the
Ancient
,
either
good
or
bad
,
is
obnoxious
to
frequent
Repetitions
;
and
what
they
were
not
able
to
make
good
themselves
by
sufficient
Reasons
,
is
now
proved
by
their
sole
Authority
.
If
they
foresaw
this
,
it
was
well
to
spare
themselves
the
labour
of
an
exact
Reasoning
.
Those
Prejudices
being
brought
into
Religion
,
found
the
way
as
it
were
to
be
confounded
with
it
,
and
to
get
a
Veneration
which
is
due
to
it
only
.
This
Author
clearly
enough
discovers
to
us
the
Source
of
Mystery
springing
out
of
the
wonderful
and
incomprehensible
Language
of
Plato
,
and
at
the
same
time
the
holy
Reverence
paid
to
Mysteries
arising
from
a
blind
Respect
paid
to
a
false
Antiquity
.
I
add
,
that
that
which
makes
Mystery
the
more
commendable
,
is
the
need
Men
stand
in
thereof
to
hide
their
Errors
;
for
this
is
the
last
Hold
whither
they
repair
,
when
they
are
at
a
loss
,
and
have
nothing
to
say
in
their
own
defence
.
Mystery
is
a
Supplement
ready
at
hand
,
when
we
fall
short
of
Reason
.
In
a
word
,
Mystery
is
a
Salve
for
all
Diseases
.
It
dazles
the
Eyes
of
simple
Men
,
or
rather
bewitches
them
in
so
great
a
measure
,
that
by
seeing
they
perceive
not
the
Ridiculousness
of
the
Opinions
imposed
upon
their
Belief
,
and
it
makes
wise
Men
willingly
to
shut
them
;
for
they
do
not
love
to
be
disturbed
in
the
Enjoyment
of
their
Temporal
Advantages
,
and
are
afraid
of
Socrates
his
Fate
.
In
the
mean
time
I
hope
,
Sir
,
we
shall
no
more
be
troubled
with
this
dreadful
Word
,
and
Mystery
will
be
no
longer
in
fashion
,
since
Dr.
Sherlock
has
so
clearly
and
easily
explained
to
us
the
Trinity
,
and
a
Papist
a
Friend
of
his
who
has
well
studied
his
System
,
has
happily
made
use
of
it
to
uncover
the
whole
Secret
of
Transubstantiation
.
Self
and
Mutual-Consciousness
are
one
of
those
Keys
fit
to
open
any
Door
,
and
which
lays
the
Sense
of
the
most
abstruse
Opinions
so
open
to
us
,
that
those
who
after
his
opening
,
shall
be
so
bold
as
to
call
them
Mysteries
still
,
must
be
accounted
very
mean
Divines
,
not
to
say
Hereticks
.
I
hope
further
,
that
when
we
shall
ask
Evidence
and
Reason
in
matters
of
Faith
,
they
will
no
more
cry
our
that
it
is
to
run
down
Mysteries
,
to
form
a
plain
and
easy
Religion
.
For
at
this
rate
the
Doctor
himself
should
be
a
great
Destroyer
of
Mysteries
,
since
he
has
made
the
Trinity
(
if
we
must
believe
him
upon
his
word
)
a
plain
and
easy
Truth
,
free
from
Contradiction
,
and
agreeable
to
Reason
.
Is
not
the
Reasonableness
of
this
Demand
,
and
the
Pretentions
of
Hereticks
,
justified
by
the
many
Endeavours
that
are
used
,
to
take
off
the
Difficulties
of
this
Mystery
,
and
to
make
it
parallel
with
the
most
common
Doctrines
,
which
are
neither
wonderful
,
nor
incomprehensible
?
I
perceive
what
this
is
.
The
Name
of
Mystery
is
only
a
provisionary
Title
bestowed
upon
the
Trinity
,
till
some
other
System
he
found
out
,
whereby
it
may
be
made
clearer
and
more
agreeable
to
Reason
.
It
may
be
the
Doctor
is
that
blessed
Christian
,
to
whom
Heaven
had
reserved
the
Discovery
thereof
.
If
it
be
so
,
the
Hereticks
will
be
convinced
of
Error
,
but
at
least
they
shall
enjoy
the
pleasure
of
seeing
Mystery
falling
down
,
and
of
being
satisfied
about
the
Evidence
and
the
Reasonableness
which
they
ask
.
Besides
,
the
Papists
will
be
able
at
the
same
time
to
shew
us
the
possibility
of
Transubstantiation
.
Or
,
if
we
will
lay
aside
the
Papists
,
we
may
make
use
of
the
Hypothesis
of
the
Ubiquitarians
or
Lutherans
,
who
are
our
Brethren
,
and
apply
the
Doctor's
Philosophy
thereunto
.
They
will
easily
shew
us
,
that
it
implies
no
Contradiction
.
For
the
eternal
Word
of
God
being
present
every
where
,
the
Body
which
he
assumed
to
himself
by
Personal
Union
,
is
present
every
where
;
not
that
it
is
divided
and
separated
by
infinite
Parts
,
but
because
it
is
united
to
an
Infinite
Mind
.
And
tho
we
should
suppose
as
many
sacred
Hosts
as
there
are
Altars
in
the
World
,
yet
there
is
but
one
Body
of
Christ
;
those
sacred
Hosts
being
numerically
One
by
reason
of
their
Mutual
Sensation
with
one
another
,
and
with
the
Original
Body
of
Christ
,
which
is
in
Heaven
.
But
that
this
may
not
be
thought
a
meer
Ar●itrary
and
groundless
Conjecture
,
Vindic
.
of
the
Myst
.
of
of
the
Holy
Trin
.
p.
50.
I
shall
shew
you
that
this
is
the
true
Scripture
Notion
of
the
Plurality
of
Sacramental
Bodies
in
one
Natural
Body
.
When
Christ
delivered
the
Bread
to
his
Disciples
,
he
told
them
,
This
is
my
Body
;
not
my
Bodies
,
but
my
Body
:
as
for
Example
,
he
told
Peter
,
This
is
my
Body
;
he
told
James
,
This
is
my
Body
;
he
told
John
,
This
is
my
Body
;
yet
there
are
not
three
Bodies
,
but
one
Body
.
(
Ib.
p.
82.
)
Each
Host
is
the
●ody
of
Christ
,
for
each
Host
hath
the
whole
and
entire
Operations
of
the
Body
,
having
by
this
Mutual
Sensation
the
other
Hosts
in
it self
;
so
that
each
Host
is
in
some
sense
the
whole
Plurality
of
the
Hosts
by
their
In-being
and
In-dwelling
.
The
Body
delivered
to
James
is
in
the
Body
delivered
to
Peter
;
and
the
Body
delivered
to
Peter
is
in
the
Body
delivered
to
James
;
and
the
Body
delivered
to
John
is
in
the
Bodies
delivered
to
Peter
and
James
;
and
the
Bodies
delivered
to
Peter
and
James
are
in
the
Body
delivered
to
John
;
and
therefore
if
that
Trinity
of
Hosts
delivered
to
Peter
and
James
and
John
be
the
Body
,
the
Host
of
Peter
is
the
Body
,
the
Host
of
James
is
the
Body
,
the
Host
of
John
is
the
Body
,
they
being
all
mutually
in
each
other
;
and
yet
this
is
a
plain
Demonstration
that
they
are
not
three
Bodies
,
but
one
Body
,
because
neither
of
them
is
the
one
Essential
Body
,
but
as
thus
intimately
united
to
all
the
rest
,
and
then
they
can
be
all
three
but
one
Essential
Body
.
Natural
Reason
teaches
nothing
about
the
Sacramentality
of
the
Body-head
;
it
teaches
one
Body
,
but
whether
this
one
Body
be
one
or
many
Sacramental
Bodies
,
it
says
not
.
And
therefore
it
may
be
either
without
contradicting
the
Natural
Notions
we
have
of
one
Body
.
And
then
there
is
free
scope
for
Revelation
:
And
if
Revelation
teaches
that
there
is
but
one
Essential
Body
,
and
that
there
are
many
Sacramental
Bedies
,
each
of
which
in
Scripture
have
not
only
the
Title
,
but
the
Nature
and
Attributes
of
the
Body
ascribed
to
them
,
then
we
must
of
necessity
believe
a
Plurality
in
Unity
,
many
Sacramental
Bodies
in
one
Essential
Body
.
For
what
the
Scripture
affirms
,
and
Reason
does
not
deny
,
is
a
proper
Object
of
our
Faith
.
And
then
the
Objection
against
this
Faith
,
that
these
many
Sacramental
Bodies
must
be
many
distinct
Bodies
,
if
each
of
them
is
the
Body
,
is
senseless
and
ridiculous
.
For
it
is
demonstrable
,
that
if
there
be
many
Sacramental
Bodies
,
and
one
Essential
Body
,
each
Sacramental
Body
must
be
the
Body
;
and
yet
there
cannot
be
many
distinct
Bodies
,
but
one
Body
.
For
if
each
Sacramental
Body
be
not
the
Body
,
all
cannot
be
the
Body
,
unless
the
Body-head
have
Sacramental
and
Personal
Bodies
in
it
,
which
are
not
the
Body
;
and
if
all
are
but
one
Essential
Body
,
they
cannot
be
many
distinct
Bodies
.
So
that
all
the
Absurdities
and
Contradictions
are
vanished
only
into
Nicodemus
his
Question
,
How
can
these
things
be
?
The
right
Answer
is
,
God
knows
.
Must
we
deny
things
that
we
cannot
conceive
and
comprehend
,
though
it
be
expresly
taught
by
God
himself
?
Must
be
deny
what
we
read
in
the
Bible
to
be
there
,
because
Reason
does
not
teach
it
,
and
cannot
frame
an
Adequate
Idea
of
it
?
(
ib
.
p.
180.
)
If
you
say
that
the
Sacramental
Bodies
are
not
the
one
Essential
Body
,
as
the
Original
Body
which
is
in
Heaven
,
is
.
I
answer
,
That
neither
the
Original
Body
,
nor
the
Sacramental
and
Begotten
Bodies
considered
separately
from
each
other
,
are
the
one
Essential
Body
;
they
being
only
Personal
Bodies
,
both
the
Original
and
Sacramental
Ones
;
but
the
Original
and
begotten
Bodies
considered
as
united
to
each
other
by
Mutual
Consciousness
,
is
the
one
Essential
Body
.
Thus
,
Sir
,
an
Ubiquitarian
will
prove
the
Possibility
of
his
Mystery
by
Dr.
Sherlock's
Philosophy
.
But
it
may
be
Dr.
Wallis
is
the
Man
most
fit
to
demonstrate
this
Possibility
,
and
that
it
is
better
proved
from
Mathematical
Ideas
than
Plato's
.
Let
us
suppose
further
that
it
is
so
;
an
Ubiquitarian
will
not
dislike
this
neither
.
For
if
the
Doctor
can
rightly
make
use
of
the
three
Dimensions
of
Matter
to
take
away
the
Contradictions
which
seem
to
be
contained
in
the
Trinty
,
why
shall
not
an
Ubiquitarian
be
allowed
to
make
use
of
the
Idea
of
the
Divisibility
of
Matter
to
Infinity
,
to
resolve
the
Objections
that
are
made
against
him
about
the
Divisibility
and
the
Ubiquity
of
Christ's
Body
upon
many
Altars
at
the
same
time
?
He
may
answer
,
that
,
as
a
Cube
may
be
divided
in
infinitum
,
and
yet
the
Matter
divided
loses
none
of
its
Dimensions
,
every
part
having
still
the
Essential
Properties
of
Matter
,
the
Length
,
the
Breadth
,
and
the
Thickness
.
Thus
the
Original
Body
of
Christ
may
be
multiplied
into
a
Million
of
other
Sacramental
and
Personal
Bodies
,
without
losing
any
of
its
Essential
Properties
,
not
even
its
Unity
:
There
being
no
Contradiction
that
a
Body
Hypostatically
united
to
an
Infinite
Spirit
,
should
be
where-ever
that
Spirit
is
;
or
that
a
Body
,
to
which
the
Bread
is
Hypostatically
united
,
should
be
with
respect
to
the
Substance
where-ever
the
Bread
is
.
So
that
though
there
be
but
one
Christ
,
yet
there
are
many
Bodies
,
and
those
many
Bodies
are
unum
,
non
unus
.
Dr.
Wall
.
third
Let
.
These
many
,
who
are
one
what
,
or
many
somewhats
,
are
but
one
Christ
.
For
these
somewhats
are
called
Bodies
in
a
Metaphorical
manner
,
whereby
we
mean
no
more
,
but
somewhat
analogous
thereunto
:
And
which
(
because
of
such
Analogy
)
we
so
call
,
as
knowing
no
better
words
to
use
instead
thereof
.
And
therefore
there
is
but
one
Christ
,
though
there
may
be
many
Sacramental
and
Personal
Bodies
,
because
the
same
Christ
may
be
said
to
sustain
divers
Persons
,
and
those
Persons
to
be
the
same
Christ
,
that
is
the
same
Christ
as
sustaining
divers
Capacities
,
Personalities
,
Sacramentalities
,
Corporalities
;
as
is
said
of
Tully
,
Ego
solus
tres
Personas
sustineo
,
meam
,
adversarii
,
&
Judicis
.
And
all
People
,
that
can
tell
Money
,
know
that
twelve
Pence
are
but
one
Shilling
;
every
Baker
that
can
make
Bread
knows
that
many
Grains
of
Corn
make
but
one
Loaf
,
and
what
in
one
Consideration
is
many
,
may
in
another
Consideration
be
but
one
.
So
true
it
is
,
that
with
never
so
little
Philosophy
,
and
by
the
means
of
a
Comparison
of
three
Groats
and
one
Shilling
,
the
meanest
Plow-man
may
see
clearly
into
the
darkest
Mysteries
.
But
,
alas
!
we
are
Christians
,
and
yet
we
expound
Revelation
by
the
Principles
which
Philosophy
affords
us
;
and
we
endeavour
to
find
in
it
such
things
as
may
support
our
Prejudices
,
without
examining
whether
the
Sacred
Writers
were
Philosophers
;
or
,
suppose
they
were
,
whether
they
followed
Cartesius
,
Aristotle
,
or
Plato's
Ideas
;
or
,
whether
they
were
Mathematicians
.
Must
all
our
Disputes
,
even
the
most
material
,
depend
only
upon
meer
Metaphysicks
,
and
that
by
running
our selves
into
Mysteries
,
we
fall
into
such
a
Confusion
of
Words
,
and
incomprehensible
Notions
,
whereby
that
Divine
Light
,
which
ought
to
enlighten
the
most
simple
Men
,
is
altogether
darkned
?
No
,
the
Holy
Ghost's
Intent
was
not
to
make
us
Philosophers
,
he
always
accommodates
himself
to
our
most
common
Ideas
,
and
the
Expressions
of
Scripture
,
which
seem
to
have
occasioned
the
Notion
of
a
Mystery
,
are
only
Figures
,
and
Expressions
common
either
to
our
Stile
,
or
the
time
wherein
it
was
written
.
The
only
sight
of
its
usefulness
and
scope
will
convince
us
of
its
Simplicity
and
Clearness
.
1.
It
was
given
us
to
excite
and
preserve
among
Men
the
Natural
Principles
of
Morality
and
Religion
,
which
Nature
or
the
Universal
Tradition
has
ingrafted
in
their
Hearts
.
And
how
could
it
confirm
to
us
the
Truth
of
those
Natural
Notions
,
and
even
strengthen
them
by
a
new
Light
,
if
the
first
Duty
which
it
imposes
upon
us
,
did
consist
in
calling
into
Question
our
clearest
Notions
,
and
our
most
certain
Principles
?
For
Example
,
When
I
hear
Men
talk
of
a
God
,
or
of
one
sole
God
,
I
have
a
Natural
Idea
of
those
two
words
,
One
and
God
,
and
this
Idea
is
common
both
to
me
and
all
Men
,
who
are
come
to
the
knowledg
of
one
God
.
Shall
we
believe
that
Scripture
speaks
a
new
Language
,
that
it
may
not
be
understood
,
when
it
speaks
of
one
sole
God
,
and
that
it
requires
from
me
a
confused
and
uncertain
Faith
,
which
is
only
grounded
upon
so
subtile
and
slippery
Ideas
,
as
the
quickest
Imagination
cannot
retain
?
The
Name
of
God
can
be
ascribed
to
none
but
in
a
proper
or
figurative
way
(
for
as
to
the
Metaphysical
and
Mysterious
Sense
,
it
is
neither
the
Language
of
God
,
nor
of
Angels
,
nor
of
Men
,
as
such
,
I
mean
,
as
they
have
not
corrupted
their
Mind
by
an
unnatural
Study
.
)
In
a
proper
Sense
the
Supream
Being
goes
under
that
Name
by
reason
of
its
Nature
:
In
a
figurative
Sense
Christ
has
this
Name
bestowed
upon
him
by
reason
of
his
Power
and
Authority
.
Those
two
Senses
are
so
clear
and
so
often
reiterated
in
Scripture
,
and
at
the
same
time
so
agreeable
with
our
Notions
,
that
one
must
have
only
his
Eyes
and
a
New
Testament
to
be
convinced
thereof
.
2.
Revelation
was
given
us
to
abridge
our
Studies
and
Enquiries
,
by
making
easy
to
us
the
knowledg
of
our
Happiness
,
and
the
means
whereby
we
may
be
fitted
to
attain
to
it
.
I
confess
Philosophers
might
have
clearer
Notions
about
this
Point
than
simple
Men
,
if
we
must
come
to
it
by
long
Reasonings
:
But
since
Revelation
made
those
Truths
common
to
those
who
cannot
reach
to
an
exact
Reasoning
,
the
meanest
Men
have
as
much
knowledg
about
this
matter
,
as
the
most
learned
can
have
.
For
Example
,
One
might
know
by
Nature
and
Reasoning
,
the
Justice
,
the
Goodness
,
and
the
Power
of
God
in
rewarding
just
Men
:
One
might
also
from
God's
general
Promises
infer
by
several
Consequences
the
particular
Reward
of
the
Resurrection
of
the
Dead
.
Thus
Abraham
by
Reasoning
concluded
that
God
might
raise
his
Son
from
the
Dead
,
whereof
yet
he
had
no
formal
and
particular
Promise
(
{αβγδ}
,
ratiocinatus
est
,
Heb
.
11.19
.
)
Thus
also
our
Saviour
argues
against
the
Sadduceans
about
that
general
Promise
,
I
am
the
God
of
Abraham
,
&c.
from
whence
he
infers
the
Resurrection
of
those
Patriarchs
.
But
now
adays
we
have
so
clear
and
so
express
a
Revelation
about
the
Truths
of
our
Salvation
,
that
the
most
simple
Men
can
apprehend
them
without
reasoning
,
so
far
are
they
from
standing
in
need
of
flying
to
Philosophical
and
Speculative
Distinctions
.
In
this
new
Covenant
which
God
has
contracted
with
the
House
of
Jacob
according
to
the
Promise
of
Jeremiah
,
no
body
needs
to
enquire
from
his
Brother
,
his
Neighbour
,
&c.
after
what
manner
the
Lord
ought
to
be
known
and
worshipped
;
for
we
are
all
taught
of
God
,
who
has
put
his
Word
nigh
us
,
&c.
i.e.
it
is
so
agreeable
to
our
Capacities
,
that
to
know
the
only
true
God
,
and
Jesus
Christ
whom
he
has
sent
(
which
is
our
Eternal
Life
)
we
need
to
consult
neither
the
School-men
,
nor
Dr.
Sherlock
,
nor
Dr.
Wallis's
Notions
,
nor
the
Distinction
of
Essence
and
Persons
,
or
of
Self
and
Mutual-Consciousness
,
or
of
the
three
Capacities
with
respect
to
three
Dimensions
of
a
Cube
.
We
have
no
more
to
do
,
than
to
open
the
Gospel
,
to
frame
a
distinct
Faith
of
one
sole
God
the
Father
,
Maker
of
Heaven
and
Earth
,
who
sent
his
Son
to
us
,
and
of
one
Lord
Jesus
Christ
,
whom
the
Father
has
highly
exalted
,
by
giving
him
a
Name
which
is
above
every
Name
,
&c.
God
,
who
will
have
all
Men
to
be
saved
,
and
to
come
to
the
knowledg
of
his
Truths
,
has
made
his
Revelation
so
intelligible
,
as
to
make
it
plain
and
easy
to
all
Men
,
as
well
to
Idiots
,
as
to
the
most
subtile
Philosophers
.
Therefore
it
is
,
God
never
uses
any
Term
to
teach
us
his
Mysteries
,
but
what
we
have
a
clear
and
distinct
Idea
o●
.
All
that
he
requires
from
us
is
,
that
we
should
spiritualize
those
Notions
,
when
the
Terms
made
use
of
by
him
are
taken
from
Earthly
Things
;
or
that
we
should
suit
our
Notions
to
the
Nature
of
the
Objects
which
he
speaks
of
,
when
the
words
used
by
him
are
borrowed
from
a
kind
of
things
more
sublime
and
excellent
.
In
the
first
respect
he
makes
use
of
the
Terms
,
Water
,
Bread
,
Light
,
&c.
to
represent
his
Doctrine
;
Terms
whereof
we
have
a
clear
Notion
in
the
sense
of
washing
,
of
nourishing
,
and
of
enlightening
,
wherein
they
are
used
.
And
that
first
Notion
,
though
it
be
gross
,
yet
if
it
be
distinct
,
is
like
the
Foundation
of
the
other
Spiritual
Notion
,
which
God
lays
upon
it
.
In
the
second
respect
,
the
Scripture
ascribes
the
Name
of
God
to
Kings
,
Angels
,
and
the
Messias
,
calls
us
the
Sons
of
God
,
says
that
we
are
Partakers
of
the
Divine
Nature
,
&c.
Terms
whereof
we
may
have
a
most
clear
Idea
,
in
the
sense
of
Power
,
of
Holiness
,
and
of
Immortality
,
wherein
they
are
used
;
so
we
fit
that
Idea
,
which
is
borrowed
from
an
Infinite
Nature
,
to
the
Nature
of
Finite
Objects
,
whereunto
it
is
applied
.
As
to
Metaphysical
Terms
of
Essence
,
Personality
,
and
Consubstantiality
,
the
Scripture
hath
not
liked
to
make
use
of
them
,
because
they
have
not
a
fixed
sense
,
and
are
not
universally
understood
.
And
as
we
have
no
Natural
Notions
of
them
,
they
are
not
able
to
raise
us
from
our
Earthly
Conceptions
,
to
a
Divine
and
Spiritual
Knowledg
,
nor
to
bring
us
from
the
Idea
of
God's
Perfections
,
to
the
Idea
of
the
Vertues
,
which
he
imparts
to
his
most
excellent
Creatures
.
However
,
Sir
,
though
that
Philosophical
Gibberish
be
never
so
trifling
,
yet
it
made
long
ago
the
Language
of
Scripture
useless
,
under
pretence
of
giving
a
fuller
sense
of
our
Mysteries
.
But
if
the
Lovers
of
Mysteries
pretend
,
that
what
they
call
Faith
,
ought
to
destroy
Reason
,
and
our
Natural
Notions
:
I
cannot
see
why
the
Persecutors
may
not
pretend
,
that
what
they
call
Zeal
,
ought
to
take
off
Natural
Pity
?
Thus
,
on
one
hand
,
false
Zeal
;
and
on
the
other
,
Mysterious
Absurdities
,
shall
utterly
exting●ish
the
Light
of
the
Mind
,
and
the
Tenderness
of
Nature
;
so
that
at
last
we
may
prove
to
be
without
Scripture
and
Conscience
,
unless
God
prevents
us
in
his
Mercy
;
and
under
the
Name
of
Christians
,
we
shall
cease
to
be
Men
,
and
be
like
Beasts
without
Understanding
and
Compassion
.
May
God
Almighty
,
who
is
rich
in
Mercies
,
preserve
unto
us
his
simple
Truth
,
which
shall
make
us
free
from
Error
and
Sin
!
I
am
,
Sir
,
Your
most
obliged
Servant
.
FINIS
.