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Sect. 3.

SECT. III

That there is nothing MY-
STERIOUS, or A-
BOVE Reafon in the
GOSPEL.

1.

"W

E come at length to enquire whether any Dotrine of the GOSPEL be ABOVE, tho not contrary to REASON. This Expreffion is taken in a twofold Signification. Firft, It denotes a thing intelligible of it self, but fo cover'd by figurative Words, Types and Ceremonies, that Reason cannot penetrate the Vail, nor fee what is under it till it be remov'd. Secondly, It is made to fignify a thing of its own Nature inconceivable, and not to be judg'd of by our ordinary Faculties and Ideas, tho it be never fo clearly revealed. In both these Senses to be

above Reafon is the fame thing with Ch. i MYSTERY; and, in effect, they are convertible Terms in Divinity.

CHAP. I.

The History and Signification of
MYSTERY in the Writings of the
GENTILES.

2.

WHA

HAT is meant by REA SON we have already largely difcours'd; but to understand aright what the word MYSTERY imports, we must trace the Original of it as far back as the Theology of the antient Gentiles, whereof it was a confiderable Term. Thofe Nations, who (as Paul elegantly defcribes them) profeffing themselves wife, became Fools; who chang'd the Glory of the incorrupti ble God into the Image and Likeness of torruptible Man, of Birds, of Beafts, and creeping things; who turn'd the Truth of God into a Lie, and worship'd the Creature as well as (and fometimes more than) the Creator: Thofe Nations, I F 2

fay,

Rom. 1.

22,23,25

Sect. 3. fay, afham'd or afraid to exhibit their Religion naked to the view of all indifferently, difguis'd it with various Ceremonies, Sacrifices, Plays, &c. making the fuperftitious People believe that admirable things were adumbrated by these Externals. The Priests, but very rarely, and then obfcurely, taught in publick, pretending the Injunctions of their Divinities to the contrary, left their Secrets, forfooth,fhould be expos'd to the Profanation of the Ignorant, or Violation of the Impious. They perform'd the higheft Acts of their Worship,confifting of ridiculous, obfcene, or inhumane Rites, in the inmoft Receffes of Temples or Groves confecrated for that purpofe: And it was inexpiable Sacrilege for any to *enter thefe but fuch as had a fpecial Mark and Privilege, or as much as to ask Questions about what pafs'd in them. All the Excluded were for that Reason ftil'd the PROFANE, as those not in Orders with us the LAITY.

Procul, O procul efte Profani!

3. But

Conclamat vates, totoq; abfiftite luco. Virg. l. 6.
Eneid. v. 259. Callimach. Hymn. in Apol. v. 2.
Exgis Engis osis Anitejs.

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3. But the cunning Priefts, who Ch. 1. knew how to turn every thing to their own Advantage, thought fit to initiate or inftruct certain Perfons in the Meaning of their Rites. They gave out that fuch as died uninitiated wallow'd in infernal Mire, whilft the Purifi'd and Initiated dwelt with the Gods; which as well increas'd their Veneration for, as a Defire of enjoying, fo great a Happinefs. The Initiated, after fome Years Preparation to make them value what coft fo much Time and Patience, were devoutly fworn never to difcover what they faw or heard under Pain of Death, tho they might difcourfe of them amongst themfelves, left too great

F 3

2

*Ος αμυήτΘ καὶ ατέλεςος εἰς ἅδε αφίκηται, ἐν βορβόρῳ κείσεται Ὁ δὲ κεκαθαρμένθ τὲ καὶ τετε λεσμένα, ἐκεῖσε ἀφικόμενΘ, μετά θεών οικήσει. Plat. in Phædon. pag. 69. Edit. Parif. 1578. Tenent's δι μετεχόντες, εὶ τε τῆς τὸ βία τελευτῆς, καὶ τὸ σύμ παντα αἰωνΘ, ἡδέος τὰς ἐλπίδας ἔχεσι. Ifocrat. in Panegyr. Initiaq; ut appellantur, ita re vera principia vitæ cognovimus: neq; folum cum lætitia vivendi rationem accepimus,fed etiam cum fpe meliore moriendi. Cic. 1. 2. de Leg. c. 14.

+ Quis Cereris ritus audet vulgare Profanis ?

Magnaque Threicio facra reperta Samo? Ovid. 1.2. de Arte Amand.v.601. Ω κακώς εξοργιασάμενοι τα μυτήρια, ὦ τὰ ἀφαντα φήναντες. Ariftid. w

|| Νόμο, † ἐξειπόντα τα μυσήεια τεθνάναι. Soli pater in Divif. Quæft.

Sect. 3. great a Conftraint fhould tempt them to blab the Secret. And fo religiously they kept this Oath,that fome of them, after their Converfion to Christianity, could hardly be brought to declaré what pafs'd at their Initiation in Gentilifm. The Athenians thought no Torments exquifite enough to punish *Diagoras the Philofopher, for divul ging their Mysteries; and not content to brand him with Atheism for laugh ing at their Weaknefs, they promis'd a Talent as a Reward to any that should kill him. 'Twas Death to fay Adonis was a Man; fome fuffer'd upon that account: And many were torn in pieces at the Mysteries of Ceres, and the Orgies of Bacchus, for their unadvis'd Curiofity.

4. Cre

**Ην αποκτείνη τις ύμων Διαγόταν τον μήλιον, λαμβάνειν τάλαντον. Ariftophanes in Avibus ; etiam Suidas in voce.

+ Acarnanes duo Juvenes per Initiorum dies non Initiati Templum Cereris, imprudentes Religionis, cum cætera turba ingreffi funt. Facilè ecs Sermo pro didit, abfurdè quædam percunctantes: Deductiq; ad Antiftites Templi, quum palam effet per errorem in greffos, tanquam ob infandum fcelus interfecti funt. Livius, lib.31. cap. 14.

Witness the Story of Pentheus, which afforded the Subject of a Tragedy to Euripides.

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