Light from Heaven, Part 3

Light from Heaven · Part 3

p. 8A Mysterie.

Mysterie, what.What is a Mysterie?

The word signifies a hidden thing; it comes of Muin, which is to shut or stop the mouth from divulging. As they had their Mysteries among the Heathen, in their Temples, which they must not discover: therefore there was an Image before the Temple with his finger before his mouth, shewing that they must be silent in the discoverie of hidden Mysteries. Indeed, the Mysteries of the Heathens were so shamefull, that they did well to forbid the discoverie of them; but I speake onelyonly to unfold the nature of the word, which is to shut or keepe secret.

11That, that was secret.A Mysterie is a secret, not onelyonly for the present; but that it was a secret, though it be now revealed: for the Gospel is now discovered: It is called a Mysterie, not so much that it is secret, but that it was so, before it was revealed.

22That the reason of it is hid.In the second place, that is called a Mysterie in the Scripture, which howsoever it be cleare for the manifestation of it, yet the reasons of it are hid: As the conversion of the Gentiles; that there should be such a thing; why God should be so mercifull to them; it is called a Mysterie. So the calling of the Iewes, it is called a Mysterie, though the thing be revealed; yet, that God should be so wondrous mercifull to them; that is a Mysterie. When there is any great reason, that p. 9wee cannot search into the depth of the thing, though the thing is selfe be disoovered, that is a Mysterie; as the conversion both of Iewes and Gentiles.

In the third place,33That is conveyed by outward things. a Mysterie in Scripture is taken for that that is a Truth hid, and is conveyed by some outward thing. Marriage is a Mysterie, because it conveyes the hidden spirituall Marriage betweene Christ and his Church. The Sacraments are Mysteries;Ephes. 5.Eph 5 because in the one, under Bread and Wine, there is conveyed to us the benefits of Christs body broken, and his bloud shed; and in the other, under Water, a visible outward thing, there is signified the bloud of Christ.

In a word (to cut off that which is not pertinent) Mysterie in Scripture is either the generall body of Religion,Christian Religion a Mysterie. or the particular branches of it: The generall body of Religion is called a Mysterie, in this place; the whole Christian Religion is nothing but a continued Mysterie, a continuation of Mysteries, a chayning together of Mysterie upon Mysterie.

And then the particular branches are called Mysteries,B…anches of Religion, Mysteries. as I said before: The conversion of the Iewes, and likewise of the Gentiles, before it was accomplished, it was a Mysterie; so the union betweene Christ and the Church, is a great Mysterie, Ephes. 5.Ephes. 5. Mark. 4.Eph 5Mark 4 but the whole Gospel is here meant as Christ saith, Marke 4. The Mysteries of the Kingdome of God; that is, the description of the Gospel. What is the Gospell? The Mysterie of Gods Kingdome, of Christs Kingdome; a Mysterie, p. 10discovering how Christ reignes in his Church; and a Mysterie, of bringing us to that heavenly Kingdome.The Gospel a Mysterie. So then, the whole Evangelicall Truth is a Mysterie,

For these Reasons.

11Because it was hidden.First of all, because it was hid, and concealed from all men, till God brought it out of his owne bosome: first, to Adam in Paradise, after the fall, and still more clearely afterwards to the Iewes; and in Christs time, more fully to Iewes and Gentiles. It was hid in the brest of God; it was not a thing framed by Angels, or men. After man was fallen to that cursed state, this Plot, of saving man by Christ, came not into the head of any creature; to satisfie justice, by infinite merciemercy; to send Christ to die, that justice might be no loser; it could come from no other brest but Gods, it must be a Divine heavenly Wisedome. Therefore it was a Plot devised by the blessed Trinitie, the Father, Sonne, and Holy-Ghost; it was hid in the secret Closet of Gods brest, Christ brought it out of the bosome of his Father; No man hath seene God at any time; Christ the onelyonly begotten Sonne, in the bosome of the Father, he discovers the Father, and his meaning to mankind. Who ever could have thought of such a depth of mercy unto fallen man, when God promised the blessed Seed, Gen. 3.Gen. 3.Gen 3 if God himselfe had not discovered it? Therefore, this reconciling of justice and mercy, it is a Mysterie of heavenly wisedome, that the creature could p. 11never thinke of; as it is excellently set downe, 1 Cor. 2.1 Cor. 2.1 Cor 2 through the whole Chapter.

Againe, it is a Mysterie; because when it was revealed, it was revealed but to few:22Revealed to few. it was revealed at the first but to the Iewes; God is knowne in Iewry, &c. it was wrapped in ceremonies, and types, and in generall promises, to them; it was quite hid from most part of the world.

Againe,33Hid from carnall men. when Christ came, and it was discovered to the Gentiles; yet it is a Mysterie even in the Church, to carnall men, that heare the Gospel, and yet doe not understand it, that have the veile over their hearts; it is hid to them that perish, though it be never so open of it selfe to those that beleeve.

In the fourth place,44It is revealed but in part. it is a Mysterie; because though we see some part and parcell of it, yet wee see not the whole Gospel; we see not all, nor wholly; We see but in part, and know but in part: so it is a Mysterie, in regard of the full accomplishment.

Yea,55In regard of what we shall know. and in the next place it is a Mysterie, in regard of what we doe not now, but shall hereafter know. How doe we know Divine Truths now? In the Mirror of the Word, and Sacraments, we know not Christ by sight; that manner of knowledge is reserved for Heaven: so, here wee know as it were in a kind of Mysterie; wee see divine things wrapped up in the Mirror of the Word, and the Mysteries of the Sacraments: Indeed, this comparatively to the Iewish Church, is to see the face of God in Christ; a cleare sight: but compared p. 12to that we shall have, it is to see in a Glasse, or Mirror; if we looke backe, it is a cleare sight; if we looke forward, it is a sight as it were in a Mysterie: even that little that we doe know, wee doe not know it, as we shall know it in Heaven.

Question.But is the Doctrine of the Gospel it selfe onelyonly a Mysterie?

Answer.No: All the Graces are Mysteries, every Grace.Every Grace a Mysterie. Let a man once know it, and hee shall find, that there is a Mysterie in Faith; that the earthly soule of man should be carryed above it selfe,Faith. to beleeve supernaturall Truths, and to depend upon that he sees not; to sway the life, by reasons spirituall: That the heart of man should beleeve, that a man in trouble should carry himselfe quietly and patiently, from supernaturall supports and grounds, it is a Mysterie: That a man should be as a Rocke, in the middest of a storme, to stand unmoveable, it is a Mysterie: That the carriage of the soule should be turned universally, another way; that the judgement and affections should be turned backward,Reformation. as it were; that hee that was proud before, should now be humble; that hee that was ambitious before, should now despise the vaine World; that hee that was given to his lusts and vanities before, should now, on the contrary, be serious, and heavenly minded: here is a Mysterie indeed, when all is turned backward. Therefore wee see how Nicodemus (as wise as hee was) it was a Riddle to him, when our blessed Saviour spake to him of the New-Birth, that a man should be wholly p. 13changed, and new-molded; that a man should be the same, and not the same; the same man for soule and body, yet not the same, in regard of a supernaturall life and being put into him, carrying him another way, leading him in another manner, by other rules and respects, as much different from other men, as a man differs from a beast. A strange Mysterie, that rayseth a man above other men, as much as another man is above other creatures. For a man to be content with his condition, in all changes, and varieties; when he is cast and tossed up and downe in the world, to have a mind unmoveable, it is a Mysterie: Therefore S. Paul saith, Philip 4. I have entred into Religion (as it were) I have consecrated my selfe, the word is wondrous significant; I have learned this Mysterie, to be content. It is a Mysterie, for a man to be tossed up and downe, and yet to have a contented mind; I can want, and I can abound, I can doe all through Christ, that strengtheneth me: Why? I have consecrate my selfe to Christ, and Religion, and from them I have learned this point, to be content. Therefore in the Text here (as we shall see afterwards) not onelyonly Divine Truths are a Mysterie, Great is the Mysterie of Godlinesse; but he insists in particular Graces; Preached to the Gentiles, Beleeved on in the World: these are Mysteries.

In Christ,All in Christ Mysteries. all is Mysteries; two natures, God and man, in one person; mortall, and immortall; greatnesse, and basenesse; infinitenesse, and finitenesse, in one person.

p. 14The Church mysticall.The Church it selfe is a mysticall thing: For under basenesse, under the scorne of the world, what is hid?Simile. A glorious people. The state of the Church in this world, it is like a Tree that is weather-beaten, the leaves and fruit are gone, but there is life in the root. So, what is the Church? A companie of men that are in the world, without glory, without comelinesse and beautie; yet notwithstanding they have life in the root, a hidden life: Our life is hid with Christ, in God, Coloss. 3.Coloss. 3.Col 3 The Church hath a life, but it is a hidden mysticall life, a life under death; they seeme to die to the world, but they are alive: This is excellently and rhetorically followed by S. Paul; As dying, and yet we live; as poore, yet making many rich. A strange kind of people; poore, and rich; living, and dying; glorious, and base; yet this is the state of the Church here in this world: they are an excellent people, but they are veiled under infirmities of their owne, and the disgraces and persecutions of the world. So, we see both the Doctrine it selfe, and the Graces, and the Head of the Church, and the Church it selfe, are nothing but Mysteries.

Vse. 1.Is it so, that Religion is a Mysterie? Then first of all,Religion, why persecuted. doe not wonder that it is not knowne in the world; and that it is not onelyonly not knowne, but persecuted, and hated. Alas, it is a hidden thing, men know not the excellencie of it.Simile. As great mens sonnes in a forraine Countrey, they find not entertainment answerable to their worth, but as they are apprehended to be by p. 15strangers: so these Divine Truths they find little acceptance in the world, because they are mysteries; not onelyonly Mysteries in the Tenent, but in the practise; therefore the practise finds such opposition in the world: Father forgive them, saith our blessed Saviour, they know not what they doe. The world knowes not what they doe, when they hate and persecute Religion, and religious persons. The Church is a mysticall thing, and Religion is a Mysterie, it is hid from them. Shall we be mooved with the disgracefull speeches of carnall men? They speake they know not what; the thing they speake against, is a Mysterie: Therefore, what should we regard the speeches of the world, or follow the example of the world, in embracing Religion? Religion is a Mysterie: Let the world be never so great, it is not the knowledge of great men, or of rich men, it is the knowledge of godly men, it is a Mysterie of Godlinesse: Shall we follow the example of the world in Religion, when it is a Mysterie, and a Mysterie of Godlinesse, that onelyonly godly men know, and embrace? Looke not therefore to the greatnesse of place, or parts, &c. it is a Mysterie.

Againe,Vse 2. if it be a Mysterie, then it should teach us to carry our selves sutable to it.How to carry our selves in Religion. Nature taught even the Heathens to carry themselves reverently in their Mysteries; procul este profani: away, be gone all prophane. Let us carry our selves therefore reverently toward the Truth of God, towards all Truths, though they be never p. 16so contrarie to our reason; they are Mysteries altogether above Nature: There are some seeds of the Law in Nature, but there are no seeds in Nature of the Gospel; therfore we should come to it with a great deale of reverence. S. Paul teacheth us an excellent Lesson, Rom. 11.Rom. 11.Rom 11 When he entred into a depth that he could not fathome, doth he cavill at it? No: Oh, the depth! Oh, the depth! So in all the Truths of God, when we cannot comprehend them, let us with silence reverence them, and say with him, Oh, the depth! Divine things are Mysteries, the Sacraments are Mysteries; let us carry our selves towards them with reverence. What is the reason, that there is one word in the Greeke, and in other Languages, to signifie both common, and prophane? Because those that come with common affections, and common carriage,At the Sacrament. to holy things, they prophane them; because, as the things are great, so they require a sutable carrage, not a common carriage. We prophane the Sacrament, if we take the Bread and Wine as a common Feast: as S. Paul saith; You discerne not the Lords Body. We prophane Mysteries, when we discerne not. Beasts and beast-like men discerne not the relation of things; that these outward elements have reference to great matters, to the Body and bloud of Christ: they doe not discerne them from common Bread and Wine, though they be used to rayse up our soules to the Bread of Life.

In hearing the Word.So likewise, when we come to the Word of God, and looke not to our feet, but come to the p. 17Church, as if we went to a Play, or some common place, without prayer, without preparation; when wee come with common affections, this is to come prophanely. Here we come to Mysteries, to high things, to great matters: Therefore, when wee come to converse with God, we must not come with common affections; wee must carry our selves holily, in holy businesse, or else we offer to God strange fire: God was in this place, sayth Iacob, and I was not aware of it. So when we come to heare the Word, when we goe to pray, when we receive the Sacrament, God is her…, and Mysteries are here, and we are not aware of it. It is a shame for us, not to labour to bring sutable dispositions. It is a matter of that consequent, life or death depends upon it. You know what S. Paul sayth, 1 Cor. 11.1 Cor. 11.1 Cor 11 For this very cause, some are sick and some weake, and some sleep, some die: Why? For comming with common affection, for not discerning the Lords Body, for not examining our selves, for not having answerable dispositions to the greatnesse of the Mysteries we goe about. Let us not thinke it enough to come to the Sacrament, and then to let the reines loose to all kind of vanitie; the very Heathens would be ashamed of that. It is the bane and blemish of Religion, and such a thing, for which wee may feare, that God will give whole Christendome a purge (I meane) for our excesse.

There is a lawfull use of Feasting,Application to the Feast of Christs Nativitie. and comely Recreations; but to come with unjustifiable Vanities (that are not fit at any time) when wee p. 18should honour God for the greatest Gift that ever was, for the Incarnation of his Sonne; to be more prophanely disposed then, and to give our selves to more loose courses then at other times; how can it but provoke the Justice of God, especially it being common? Amongst other things, we may justly looke for the Vengeance of God for this, not onelyonly upon this or that place, for it is the fault of Christendome. Shall we carry our selves thus prophanely at these times, when we should walke in a holy disposition? Is this the way to be thankefull to God? Let us labour to entertaine and embrace these Mysteries of the Gospel as wee should, with a sutable carriage to them: for the Gospel will no longer tarry, then it hath sutable love and affections to the greatnesse of the thing. The Gospel may leave us we know not how soone, and goe to people that are as barbarous as we were, before the Gospel came to us. The Romans thought, they had Victory tyed to them; but we have not these Mysteries of the Gospel tyed to us. If we labour not for an answerable carriage; as God hath removed the Gospel from the Easterne Churches of Asia, that are under the tyrannie of the Turks now, so he may, and we know not how soone, take away these blessed and glorious Mysteries. Let us reverence these Mysteries, and blesse God for them, and labour to expresse our thankfulnesse in our lives and conversations, that God may delight to continue with us, and continue his blessed Truth among us. Doe but conceive p. 19in your owne selves, what equity is it, that Truths should be obtruded to men that care not for them? That live under the mysteries of the Gospell, with as much liberty to the flesh, as if they had never heard of it▪ that their lives are not better then Pagans, perhaps worse: When these things grow generall, will God continue these Mysteries to us, when there is such a disproportion of affection, and carriage? Judge of these things. God should deale justly with us, if he should leave us to the darknesse of Gentilisme, and Poperie, and confusion, and carry the Gospel further West still, to a people that never heard of it where it should have better entertainment then it hath had of us. I beseech you let us labour to carry our selves answerable to this blessed and great Mysterie, if wee would have it continued longer among us.

Againe,Vse 3. are these things Mysteries, great Mysteries? Let us blesse God,To blesse God for these Mysteries. that hath revealed them to us; for the glorious Gospel. Oh, how doth S. Paul, in every Epistle, stirre up people to be thankfull, for revealing these Mysteries? What cause have the Gentiles, that were in the shaddow of death before, to be thankfull to God? What kind of Nation were we in Iulius Caesars time? As barbarous as the West Indians; the Canibals were as good as we. We that were so before; not onelyonly to be civillized by the Gospel, but to have the meanes of salvation discovered; what cause have we to be enlarged to thankfulnesse? And shall we shew our thankefulnesse, in provoking p. 20his Majestie? There is nothing in the world that is a ground of that thankfulnesse, as the glorious Gospel, that brings such glorious things as it doth. Men are thankfull to men, for teaching and discovering the Mysteries of their Trades; and shall God discover the great Mysteries of the Gospell of Christ, and shall not we be thankfull? Are there not thousands that sit in darknesse? The Romish Church, is it not under the Mysterie of Iniquitie? And that we should have the glorious Mysteries of the Gospel revealed to us; that the Veile should be taken off, and we should see the face of God in Christ; what a matter of thankfulnesse is it to all gracious hearts, that ever felt comfort by it?

Vse 4.Againe, it is a Mysterie: Therefore it should teach us likewise,Not to set on Mysteries with humane parts. not to set upon the knowledge of it with any wits or parts of our owne; to thinke to search into it meerely by strength of wit, and study of Bookes, and all humane helpes that can be: it is a Mysterie, and it must be unveiled by God himselfe, by his Spirit. If we set upon this Mysterie onelyonly with wits and parts of our owne, then what our wits cannot pierce into, we will judge it not to be true; as if our wits were the measure of Divine Truth; so much as we conceive, is true; and so much as we cannot conceive, is not true. What a pride is this in flesh, in wormes of the Earth, that will make their owne apprehensions, and conceits of things, the measure of Divine Truth, as Heretikes heretofore have done? It was the fault of the Schoolemen p. 21in later times; they would come with their Logick onelyonly, and strong wits, and such Learning as those darke times afforded, to speake of Grace, of the Gospel of justification; they spake of it, and distinguished in a meere metaphysicall and carnall manner: therefore they brought onelyonly humane Learning; they were furnished with Plato, and other naturall Learning; and with these, they thought to breake through all the Mysteries in Religion. Wee must not struggle with the difficulties of Religion, with naturall parts.

It is a Mysterie: now therefore it must have a double veile tooke off, a veile from the thing, and the veile from our eyes. It is a Mysterie, in regard of the things themselves, and in regard of us. It is not sufficient, that the things be lightsome that are now revealed by the Gospel, but there must be that taken from our hearts, that hinders our sight. The Sunne is a most glorious creature,Simile. the most visible object of the world; what is that to a blind man, that hath skales on his eyes? So Divine Truth is glorious, it is Light in it selfe, but there are skales on the eyes of the soule, there is a filme that must be taken off: there is a veile over the heart, as S. Paul saith of the Iewes; therefore they could not see the scope of Moses, directing all to Christ: naturally, there is a veile over mens hearts; and that is the reason, that though they have never so many parts, and the things be light in themselves, yet they cannot see: Therefore, I say, the veile must be taken both from the things, and p. 22from our hearts, that Light being shed into lightsome hearts, both may close together.

Vse 5.Againe, being a Mysterie, it cannot be raysed out of the Principles of Nature,Mysterie of Religion abo… Reason. it cannot be raysed from Reasons.

Question.But hath Reason no use then in the Gospel?

Answer.Yes; sanctified Reason hath, to draw sanctified conclusions from sanctified Principles;What use Reason hath in Religion. thus fa…re Reason is of use in these Mysteries, to shew, that they are not opposite to Reason; they are above Reason, but they are not contrarie to it; even as the light of the Sunne it is above the light of a Candle,Simile. but it is not contrarie to it. The same thing may be both the object of Faith, and of Reason. The immortalitie of the soule, it is a matter of Faith; and it is well proved by the Heathen, by the light of Reason. And it is a delightfull thing to the soule, in things that Reason can conceive of, to have a double Light; for the more Light, the more comfort; to have both the Light of Nature, and the Light of Grace, and of Gods Spirit.

Reason must s…oupe to Faith.That which Reason should do here, is to stoop to Faith in things that are altogether above Reason; as to conceive Christ in the Wombe of a Virgin, the joyning of two Natures in one, the Trinitie of Persons in one Divine Nature, and such like: Here it is the greatest reason, to yield reason to Faith; Faith is the reason of Reason, in these things; and the greatest reason is, to yeeld to God, that hath revealed them. Is not here the greatest reason in the world, to beleeve p. 23him that is Truth it selfe? Hee hath sayd it; therefore Reason it selfe sayth, it is the greatest reason to yeeld to God, who is Truth it selfe: therefore Faith stands with the greatest reason that can be: For things have a greater being in Gods Word, then in themselves, and Faith is above Reason; therefore it is the reason of reasons, to beleeve when we have things revealed in the Word: that is one use of Reason in Mysteries, to stop the mouthes of gaine-sayers by Reason, to shew that it is no unreasonable thing to beleeve.

Againe,Vse. 6. seeing it is a Mysterie, let no man despaire: It is not the pregnancy of the Scholar here,Not to despaire of learning Religion. that carryes it away; it is the excellencie of the Teacher: if Gods Spirit be the Teacher, it is no matter how dull the Scholar is, it is a Mysterie. Pride in great parts, is a greater hinderance, then simplicity in meaner parts: Therefore Christ, in Mat. 11.Matt. 11.Matt 11 he glorifies God, that hee had revealed these things to the simple, and concealed them from the proud. Let no man despaire; for the Statutes of God give understanding to the simple, Psal. 19.Ps 19as the Psalmist sayth. God is such an excellent mighty Teacher, that where he finds no wit, he can cause wit: He hath a priviledge above other Teachers, hee doth not onelyonly teach the thing, but he gives wit and understanding. It is a Mysterie: therefore as none should be so proud, as to thinke to breake thorow it with wit and parts, so let none despaire; considering, that God can rayse shallow and weak wits to apprehend this great Mysterie.

p. 24Vse. 7.It is a Mysterie: therefore take heed of slighting of Divine Truths.To take heed of slighting Divine Truths. The emptie shallow heads of the world make great matters of trifles, and stand amazed at baubles, and vanities, and thinke it a grace, to slight divine things. this great Mysterie of godlinesse they despise; that which the Angels themselves stand in wonderment at, and are students in, that the wits of the world they slight, and despise, or dally withall, as if it were a matter not worth reckoning: but I leave such to reformation, or to Gods just judgement, that hath given them up to such extremitie of madnesse, and folly. Let us labour to set a high price on the Mysteries of godlinesse.

Question.How shall wee come to know this Mysterie as wee should,How to know this Mysterie. and to carry our selves answerable?

Answer.We must desire God to open our eyes; that as the Light hath shined,11By Prayer. Tit. 2.Titus 2 as the Apostle faith, Tit. 2. the Grace of God hath shined; as there is a lightsomenesse in the Mysteries, so there may be in our eye. There is a double Light required to all things in nature, the lightsomnesse in the Medium, and in the sight; so here, though the Mysteries be now revealed by Preaching, and Bookes, and other helpes; yet to see this Mysterie, and make a right use of it, there is required a spirituall Light, to joyne with this outward Light. And hence comes a necessitie of depending upon Gods Spirit,Necessitie o… depending on Gods Spirit. in conversing in this Mysterie. There must be an using of all helpes, and meanes, or else we tempt God; wee must reade, and heare, p. 25and above all, we must pray: as you see David, in Psal. 119.Psal. 119.Ps 119 Open mine eyes, Lord, that I may see wonders in thy Law. There are wonders in thy Law, but my eyes must be opened, to see them. He had sight before, but he desires still a further and clearer sight; and as the poore man in the Gospel, that cryed after Christ, when he was asked, What wouldest thou have? Lord, that mine eyes might be opened. So should every one of us (considering it is such a ravishing Mysterie) crye after God, and Christ; Lord, that my eyes might be opened, that I may see wonders in thy Law; that I may see the wonders in thy Gospel, the unsearchable riches of Christ. Therefore it is that S. Paul, in Ephes. 1.Ephes. 1.Eph 1 and Ephes. 3.Ephes. 3.Eph 3 he prayes for the Spirit of revelation, that God would vouchsafe that Spirit to take away the veile of ignorance and unbeleefe from our soules, that we may see, and as it is, Ephes. 3. that we may comprehend the height, and breadth, and length, and depth, and all the dimensions of Gods love in Christ. This must be done by the Spirit of God: for as S. Paul divinely reasons, in 1 Cor. 2.1 Cor. 2.1 Cor 2 Who knowes the things of God, but the Spirit of God? Therefore wee must plow with Gods Heyfer; if we would know the things of the Spirit, we must have the same Spirit.

Now the Spirit doth not onelyonly teach the Truths of the Gospel,The Spirit teacheth to apply Truths. but the application of those Truths, that they are ours; this Truth of the Gospel is mine, the Sacrament seales it to me. The preaching of the Word takes away the veile from the things, and the Spirit takes away the p. 26veile from our soules. It is the office of the Spirit to take the veile off the heart, and to lighten our understandings, and likewise to be a Spirit of application to us in particular. It is to …o purpose to know that these things are Mysteries, unlesse they be for us, and for our good, that we know Christ is ours, and that God is reconciled to us: Therefore, saith the Apostle, hee hath given us the Spirit, to know the things that are given us of God, in particular. So the Spirit doth not onelyonly bring a blessed Light to the Scriptures, and shew us the meaning in generall; but it is a Spirit of application, to bring home those gracious promises to every one in particular, to tell us the things that are given us of God; not onelyonly the things that are given to the Church, but to us in particular: For the Spirit of God will tell us what is in the brest of God, his secret good will to the Church; he loves the Church, and he loves thee, sayth the Spirit▪ therefore he is called an earnest, and a seale in our hearts; because he discovers not onelyonly the Truth at large, but he discovers the truth of Gods affection, in all the priviledges of the Gospel, that they belong to us. What a blessed discovery is this; that not onelyonly reveales Divine Truths to us, but reveales them so to us, that we have our share and interest in them?

Therefore, whensoever we take the Booke of God into our hands,Necessitie of Prayer. when we come to heare the Word, beg of God the Spirit; My House (sayth God) shall be called the House of Prayer: not onelyonly the House of Hearing of Divine Truths, but the p. 27House of Prayer. In the use of meanes, we must looke up to God, and Christ: it is impudencie and presumption, to come to these things, without lifting up our soules to God: Therefore there is so little profit under these glorious Mysteries, because there is so little prayer, & lifting up the heart to God. We should goe to Christ, that opens, and no man shuts; and shuts, and no man opens: he hath the Key of David; goe to him therefore, that he would both open the Mysteries, and open our hearts, that they may close with them.

In Revel. 5.Revel. 5.Rev 5 Saint Iohn wept, when the Booke with seven Seales could not be opened; he wept, that the Prophesie was so obscure, that it could not be understood: but then Christ takes the Booke, and opens it. So when we cannot understand divine Mysteries, let us groane and sigh to Christ; he can open the Booke with seven Seales, and he layes open all the Mysteries, as farre forth as it concernes us to know. Gods children grieve when things are not discovered to them.

There is a contrarie disposition in Gods people to carnall Papists: Difference in mens dispositions to Gods Mysteries.they vex, that Mysteries should be discovered; Gods people grieve, that they are not discovered enough: they make a perverse use of this; divine Truths are Mysteries, therfore they may not be published to people: nay divine truths are Mysteries, therefore they must be unfolded. Hence comes the necessity of the Ministery: for, if the Gospel be a Mysterie, that is, a hidden kind of knowledge, then there must be some to reveale it. God hath therfore stablished an Office in the p. 28Church, with which he joynes his owne sacred Spirit, that both Ordinance and Spirit joyning together, the veile may be taken off; How can they understand, without a Teacher? And, To us is committed the dispensation, to preach the unsearchable riches of Christ, sayth S. Paul. Therefore there is this Ordinance, to unfold these depths, as much as may serve for us. Prophane people, they thinke they know enough, they need not be taught; as if this were a shallow Mysterie, or none at all. It argues a prophane and naughty heart, not to attend upon all sanctified meanes; all is little enough: And sometimes God will not grant his Spirit in one meanes, because hee will make us goe to another, and from that …o another, and runne thorow all. He denyes his Spirit of purpose in hearing, because he will have us to read; and denyes it in that, because he will have us conferre, and practise the Communion of Saints; and all little enough, to apprehend this glorious excellent Mysterie. A man may know a prophane heart therefore, by despising the improovement of any meanes of knowledge. It is a Mysterie; therefore Gods people desire to have it taught.

22Humilitie.Againe, if we would understand these Mysteries, let us labour for humble spirits; for the Spirit workes that disposition in the first place:Psal. 25.Ps 25 The humble God will teach, Psal. 25. the humble, that will depend upon his teaching. Now, this kind of humilitie here required, it is a denyall of our owne wits, though they be p. 29never so capacious, for the things of the world▪ We must be content to become fooles, that wee may be wise; wee must denie our owne understandings, and be content to have no more understanding in Divine things, then wee can carry out of Gods Booke, then wee can be taught by Gods Word, and Ordinances: This humilitie we must bring, if wee will understand this Mysterie.

And bring withall,33Purpose to know, and obey. a serious desire to know; with a purpose to be molded to what we know, to be delivered to the obedience of what wee know; for then God will discover it to us: Wisedome is easie to him that will: Together with prayer, and humilitie, let us but bring a purpose and desire to be taught, and we shall find divine wisedome easie to him that will. None ever miscarry in the Church, but those that have false hearts; they have not humble and sincere hearts, willing to be taught: For if they have that, then God, that hath given this sinceritie, and will; this resolution, that they will use the meanes, and they will be taught, hee will suit it with Teachers: God usually suites men with Teachers, fit for their dispositions. Let a man have a naughtie heart, and he shall find flatterers to build him up in all violent and naughtie courses; God, in judgement, will give him Teachers, that shall suit his disposition. But if he be a Child of God, and have a sincere heart, to know the Truth, he shall meet with some that shall be as sincere againe, to tell him the Truth. p. 30Therefore we should lesse pitie men, when we see them runne into errours; God sees that they have naughtie dispositions, (Indeed, if they be silly soules, God will have mercy on them, if they be sincere, though they be in errour) but if we see men that may know the Truth, and yet runne into errours; know, that such a man hath a poyso…ous heart, a malicious bent of heart against the Truth, or else God would not give him up to such and such things, as he is carryed with, there is much in that mans disposition, that is carryed away with false Teachers; I meane, where Light is discovered: But where God gives a willing mind, there he opens his meaning; Wisedome is easie to him that will understand.

And take heed of passion, and prejudice; of carnall affections,44To avoyd passion, and prejudice. that stirre up passion; for they will make the soule that it cannot see Mysteries that are plaine in themselves: As we are strong in any passion, so we judge; and the heart, when it is given up to passion, it transformes the Truth to it owne selfe,Simile. as it were. Even as where there is a suffusi…n of the eye, as in the Jaundis, or the like, it apprehends Colours like it selfe; so when the taste is vitiated, it tasts things not as they are in themselves, but as it selfe is; so the corrupt heart transformes this sacred Mysterie to it owne selfe, and oft times forceth Scripture to defend its owne sinne, and the corrupt state it is in: it will beleeve what it list; what it loves, it will force it selfe to beleeve (although it be contrarie to divine Mysteries) when the heart is p. 31deepely engaged in any passion or affection. Let us labour therefore to come with purged hearts (it is the exhortation of the Apostles Iames and Peter) to receive these Mysteries; they will lodge onelyonly in cleane hearts: Let us labour to see God and Christ with a cleare eye, free from passion, and covetousnesse, and vaine-glory. We see a notable example of this, in the Scribes: When they were not led with passion, and covetousnesse, and envie against Christ, how right they could judge of the Gospel, & the unfolding of the Prophesies to the Wise-men; they could tell aright, that he should be borne in Bethlehem: but when Christ came among them, & opposed their lazie proud kind of life, that kept people in awe with their vaine Ceremonies, &c. then they sinned against the Holy-Ghost, and against their owne light, and maliced Christ, and brought him to his end. So it is with men, when their mindes be cleare; before they be over-cast with passion, and strong affections to the world, they judge clearely of divine things: but when those passions prevaile with them, they are opposite to that Truth that before they saw, (in Gods just judgement,) such is the antipathy & emulation of the heart against this sacred Mysterie: The heart of it selfe is an unfit Vessell for these holy Mysteries; let us desire God, to purge and to cleanse them. It is said of the Pharises in the Gospel, that when Christ spake great matters, they scoffed at him: But what sayth the Text? Luke 16.Luke 16.Luke 16 They were covetous. Let a covetous proud p. 32man come to heare the Word, he cares not to heare these Mysteries; his heart is so engaged to the world, he scornes and laughs at all. And men are unsetled; sometimes they will grant Truths, sometimes they will not, as their passions lead them. As we see in them towards S. Paul, Act. 23.Act. 23.Acts 23 before he discovered himselfe to be a Pharise; This man is not worthie to live: but when he discovered himselfe to be on their side; I am a Pharise, and the sonne of a Pharise: oh, how finely doe they mince the matter; Perhaps an Angell hath revealed it to him, &c. He was an honest man then. So men eyther judge, or not judge, as their passions and affections carrie them. Therefore it is of great consequence, to come with cleane hearts and minds to the Mysteries of God.

Mysterie of iniquitie.There is besides this Mysterie, a Mysterie of iniquitie, that S. Paul speakes of, 2 Thess. 2. There is the Mysterie of Antichrist, as well as the Mysterie of Christ.

Question.And why is that called a Mysterie?

Answer.Because there is mischiefe, and errour, and wickednesse conveyed under seeming Truth,Poperie a mysterie, why. and goodnesse, and vertue; even as in this, Grace and Goodnesse is conveyed to the world under a shew of basenesse and meanenesse.Rev. 7.Rev 7 Therefore in Rev. 7. it is said, the Beast hath Mysterie in her forehead. Indeed there is the Mysterie of iniquitie in Poperie; it was literally performed in Iulius the second: for in his Papall Cro…ne there was written, Mysterium, &c. till at last it was blotted out,…lius secund. and in stead p. 33thereof was written, Iulius Secundus Papa: They began to smell, it might be found out. This is recorded by those that saw it. It is a Mysterie indeed, but a Mysterie of iniquitie. But more particularly,

How a Mysterie of iniquitie?Question.

Because under the Name of Christ,Answer. and of Christian Religion,How it is a Mysterie of iniquitie. he is Antichrist, opposite to Christ: He is both opposite, the word signifieth Antichrist; and aemalus, one that would be like Christ, a Vice Christ. He is such an opposite, as yet he would be his Vicar. Under colour of Religion, he overthrowes all Religion; and while he would be Head of the Catholike Church, he is the Head of the Catholike Apostacie.

These God will have in the Church together;Why God suf…ers the Mysterie of iniquitie. the Mysterie of Godlinesse, and Vngodlinesse; of Christ, and Antichrist: Why? That the one may be a foyle to the other. And how shall men magnifie, and relish, and highly esteeme this Mysterie I speake of, except they looke by way of opposition to the Mysterie of Antichrist, and see how contrary those courses are? Alas, the reason why they so oppose, as they doe, the Gospel, and the puritie of it, is, because they are contrary Mysteries; that must be maintained by ignorance: the Gospel, that is a Mysterie, that must be revealed, and God hath ordained that it should be revealed more & more. Therfore those that would second Poperie, that are friends of that, they are enemies to the Gospel, & to the publishers of it; they cannot carry their conveiance handsomely. p. 34All Popish spirits are enemies to the Mysterie of Godlinesse; because where this is, it blowes upon the Mysterie of iniquitie; as indeed the overthrowing of errour, is the discovering of it: for none would willingly be couzened. Poperie must be discovered with the breath of Christ; that is, with a Mysterie, which is too sharpe a breath for his Mysterie to feele: therefore blame them not, that they are so bitter opposites to the publishing of divine Truths; the one Mysterie consumes the other. As Moses Rod devoured all the other Rods, so Truth eates up all opposite errours whatsoever. See but in experience; wheresoever Truth is planted, (the Gospel, and Ordinances, and Religion of God) how Satan falls downe like Lightning, and Antichrist falls. But this by the way, to give a lustre to the other: There are many other Mysteries, besides the Mysterie of iniquitie in Poperie; every Trade hath its Mysterie, and there are Mysteries and secrets of State: But this is the Mysterie of all Mysteries, that we should give our selves most of all to understand;Godlinesse a great Mystery therefore it is sayd to be a