Sermons Concerning Grace and Temptations, Sermon 1 (1 of 4)
THE MYSTERY OF SAVING-GRACE.
Mat. XIII. 11, 12.
He anſwered and ſaid unto them, Becauſe it is given unto you to know the Myſteries of the Kingdom of Heaven, but to them it is not given.
For whoſoever hath, to him ſhall be given, and he ſhall have more abundance, &c.
THIS Chapter is made up of Parables, with which Chriſt at this time Apparel'd his Sermon to the people: He ſpake many things unto them in Parables, Ver. 3, at which his Diſciples wondred, and asked him, Why ſpeakeſt thou unto them in Parables, Ver. 10? i. e. Sir, the rude multitude do not underſtand thee, they cannot ſee the ſoul of thy meaning through the body of thy Parables: And therefore, Why ſpeakeſt thou unto them in Parables?
His Diſciples wonder at it. Where obſerve an Example of Ignorance in the Diſciples, they knew not the cauſe why Chriſt ſpake in Parables to the multitude.
Obſ. 1. Saints are ignorant of the Reaſon of Gods Actions, till he make it known.
2. We admire why God doth do many things, till he diſcovers the Reaſon.
3. Good hearers and Chriſtians are not aſhamed to profeſs and acknowledg their Ignorance.
Non Pudor eſt, Neſcire aliquid; ſed Diſcere Nolle
Et Pudor & Scelus eſt.—
4. The Saints are very deſirous to know the Reaſon of Chriſts Actions: Why ſpeakeſt thou unto them in Parables?
5. Beginnings of Grace and Knowledg are very earneſt after more: Good hearts are very Inquiſitive and diligent to ask and underſtand the Myſteries of Heaven.
Dub. 1. And indeed it is a wonder that Chriſt who loved ſouls ſo dearly, and thirſted after their Salvation, who was ſent into the world by his Father to Ʋnmask the way to Heaven; and who had before Explained the Law, and taken the Vizor off from the face of it, and convinced the Proud, and Preached ſo home to the heart, that he Preacht with Authority: He Preached plainly when he ſaid, Repent, for the Kingdom of God is at hand: He preached plainly when he ſaid, Bleſſed are the poor in ſpirit, for theirs is the Kingdom of Heaven, &c. and now to cloathe his Sermons with ſuch dark Parables, it is a wonder.
Reſp. To this the Lord Jeſus Anſwers, That he therefore preached in Parables: i. e. darkly and obſcurely, Becauſe he preached in Judgment unto ſome that were preſent: He preacht that they might not underſtand him.
Dub. 2. But why ſhould his Diſciples admire that he preached now in Parables, ſeeing it was always his cuſtom to do ſo? And Parables do illuſtrate and clear things more to the underſtanding, than plain phraſes?
Reſp. Chriſt was wont to preach in Parables, and therefore that is not the Diſciples Query, at leaſt not the meaning of it, why he did now uſe Parables (for he did ordinarily uſe them); but when he did uſe them, he did Explain them; Luk. 15. 4-7. and 16. 1-8, 9.
But now Chriſt did preach in Parables, and not Explain them as he was wont to do.
And before we leave this Query of the Diſciples, [Why ſpeakeſt thou unto them in Parables]? Obſerve further,
Firſt, Their Charity.
Secondly, Their Modeſty.
1. Their Charity and love to the ſouls of others, Why ſpeakeſt thou [to them] in Parables? They underſtand thee not: they firſt ask Chriſt why he ſpake to them in Parables, before they ask him to Explain the Parables to them.
Obſ. Good hearts deſire the Salvation of others, as well as their own: aeque, though not aequaliter.
2. Their Modeſty towards Chriſt: They do not queſtion Chriſt's Doctrine, or manner of Teaching in publick, but ask him in private to Explain himſelf, When he was alone, Mar. 4. 10. and Mat. 13. 36.
Obſ. People ought not to queſtion and move doubts againſt their Miniſters Doctrine in publick, but in private; leſt they ſhould by their importunity create ſtirs and tumult, and give to others occaſion of doing any thing unſeaſonably and out of due time: Therefore his Diſciples move queſtions in private.
We ſhall now deſcend to the words of our Text: To you it is given to know the myſteries of the Kingdom of Heaven, but to them it is not given: For whoſoever hath, to him ſhall be given, and he ſhall have more abundance.
To you] The word [to you] hath Emphaſis in it: Vobis & veſtri ſimilibus, To you, and ſuch as you.
1. To you Elect, for Chriſt ſpeaks of the Elect under the Apoſtles Perſons: To you it is given to know the myſteries of the Kingdom of Heaven.
2. [Vobis (amantibus videlicet, Sicientibus que veritatem) To you, Guilliandi.who love and thirſt after Truth; to you, that are godly and gracious; the Spirit gives to you, not only to hear and ſee theſe things; but to know them, and believe, and feel them in your hearts: And therefore theſe are no myſteries to you, but Salvation and truth Revealed.
'Tis given] that is, it comes to paſs,
1. Not [Caſu] by chance.
2. Nor [Neceſſitate] by neceſſity.
3. Nor [Natura] by nature, or natural induſtry: That you know the myſteries of the Kingdom of Heaven: But 'tis given.
He diſcovers the gift and Grace of God: For, O man, What haſt thou which thou haſt not received?
Obſ. The knowledg of the myſteries of the Kingdom of Heaven, is a Supernatural gift; a gift from above.
None can underſtand the myſteries of Heaven, but they to whom it is given:
The gifts of God are two-fold,
1. The gifts of Nature.
2. The gifts of Grace.
It was given them by Nature that they could hear or ſee: But it was given them by Grace that they ſhould hear the Goſpel, and ſee the Miracles and Face of Jeſus Chriſt; but more Grace yet, that they could Receive the Goſpel, and Believe in Chriſt, and know the myſteries of the Kingdom of Heaven.
It was outward Grace to have the Goſpel given them to hear it, and Chriſt given them to ſee him.
It was inward Grace to have knowledg to ſee into the Myſteries of the Goſpel, and to have Faith to diſtinguiſh and apprehend Jeſus Chriſt the Lord of Glory.
There's the Goſpel of Grace, and the Grace of the Goſpel.
To have the Goſpel of Grace preached to them, and to have Grace to receive the Goſpel, is a double Grace.
The myſteries of the Kingdom of Heaven,] Is a Periphraſis, of the Goſpel, and of thoſe things which lye hid in the Goſpel.
Obſ. The Goſpel is a myſtery. The Doctrines of the Goſpel are myſteries.
[Myſterium ſignificat ſecretum aliquod, quod remotum eſt ab oculis, at que abſconditum, praecipuè vero in verbis: ut cùm aliquid dicitur quod obſcurum eſt, & intellectu difficile, Solemus dicere, hoc myſterium eſt: Subeſt his verbis tectum aliquid & abſtruſum.———Myſterium—ſic enim conſuevit appellare Scriptura, quae praeter ſpem, & praeter humanam fiunt Opinionem, Ecce myſterium vobis dico, Omnes quidem, &c. Guilliandus in Loc.—1 Cor. 15.
The myſteries of God therefore are Faith and the Goſpel concerning Chriſt: nay, Chriſt himſelf is called a myſtery, becauſe he is a Spiritual thing, and remains hid and covered, till the Spirit unvail him: For whatever the Goſpel preacheth, theyMat. 11. 25. 1 Cor. 2. 6, 7, 8. are remote from ſenſe and reaſon, that the whole world cannot apprehend them, till they are Revealed by the Spirit.
You ſhall ſee many preach, and many hear, that Chriſt was delivered for us to Redeem us; but theſe words are only [in ore] in the mouth, not [in corde] in the heart: For
1. Neque ipſi ſuis verbis credunt] neither do they themſelves believe their own words.
2. Neque gratiam hanc aliquatenus ſentiunt] neither do they feel the Grace of the Goſpel.
But to them it is not given,] Luke hath foreign, Mark hathLuke 8. 10. Mark 4. 11. foreign, qui for is ſunt, ſive exteris.]
To them that are without] By which he underſtands not only them that are ſtrangers all their time from the Kingdom of God, as the Gentiles; but alſo all thoſe that have been for a time the children of the Kingdom, and by their wickedneſs and unbelief deſerved that a bill of Divorce ſhould be given to them, and caſt Mat. 8. 12.out of the Kingdom.
To them that are without] i. e. Who only hear with the outwardGuilliandus. Ear; who hear with the outward Ear as well as you, but want Faith, and care not for the Truth, ſeeking rather their own than Gods glory, their earthly rather than heavenly Treaſures: For whoſoever hath, to him ſhall be given, and he ſhall have more abundance, &c.
1. To him that hath [Faith] ſhall be given the knowledg ofHilarius ſic Exponit, q…d. Habens fidem, myſteria fidei percipiet, at Judaei fidem non habentes, Legem quoque quam habue rant, Perdiderunt. the myſteries of the Kingdom of God, for theſe cannot be known without Faith: As if he ſhould ſay, To you [Apoſtles] who believe in me, as in the Meſſias; to you it is given, daily to hear and clearly to underſtand of me the myſteries of Heaven: But from the Scribes and Phariſees that have not, i. e. Faith, will not believe in me as the Meſſias, God will take from them That which they have: i. e. That ſlender knowledg of God and ſenſe of Heaven which they have; their Church, Kingdom, Prieſt-hood, Temple, Sacrifices Country; he will take from them, and make them no people, no Church, no not in outward Profeſſion.
2. To him that hath] i. e. That hath an hearing ear Mat. 13. 9, 12. and Mark 4. 24. That is, that bring with them an humble and ſincere affection, namely, a pure deſire of Faith and Truth (which the Apoſtles by the gift of God have) to them ſhall be given: i. e. I will Explain and clearly open to them The myſteries of the Kingdom of Heaven: I will increaſe their knowledg, and add beams to their Light; but they that have not, i. e. this pure deſire of truth, but are indulgent to their luſts, and to the pride of their own underſtanding, as the Scribes and Phariſees; from them the little knowledg which they have ſhall be taken away, and they ſhall be made blind; and therefore it is that I ſpeak not clearly to them, but obſcurely in Parables.
Dub. But doth not this prove a power in man to do ſomething naturally, that he may gain ſomething that is ſupernatural? To do ſomething morally, to attain the gift of Grace that is ſpiritual? And are not theſe words a promiſe, Faecienti quod in ſe eſt, Deus non denegat gratiam?
Reſ. I anſwer, no, It argues no ſuch thing, it doth not ſpeak a paſſage out of Morality through the uſe of natural gifts, into the ſtate of Grace: As it appears,
1. From the 11th, Ver. To you it is given to know the myſteries Mat. 13. 11.of the Kingdom of Heaven. [to you,] i. e. To you my Apoſtles and Diſciples, who have more than good nature in you; who have bloſſoms of heaven already in you: to you it is given, To know, i. e. (to know further, to know more of) the myſteries of the Kingdom of Heaven: to you that have the buddings of knowledg in you, to you ſhall be given the ripeneſs of knowledg in the myſteries of Heaven: And then he adds in the 12th Ver. For whoſoever hath, to him ſhall be given: i. e. Whoſoever hath the infant and young workings of grace and knowledg (as you have) to him ſhall be given, that is, an higher ſtature of grace and knowledg ſhall be given him.
2. From Ver. the 10th, The Diſciples when they heard the Parable, ſaid to Chriſt, Why ſpeakeſt thou unto them in Parables? i. e. Why doſt thou preach ſo Obſcurely and Aenigmatically to them? Why doſt thou not open thy ſelf more plainly to them? They are never the better for what thou ſaieſt; neither they nor we underſtand thy meaning: And therefore they without doubtMar. 4 10-13. asked Chriſt in private to unlock the Cabinet of the Parable to them, and ſhew them the Jewel, or meaning of it: Now ſaith Chriſt, [to you, (i. e. Who deſire of me ſpiritual knowledg) it ſhall be given to know the myſteries of the Kingdom of Heaven.] For whoſoever hath (i. e. Such holy deſires (as you have) to inquire and move after the knowledg of Heavenly-myſteries) to him it ſhall be given (as it is to you) and he ſhall have more abundance.
3. Jeſus Chriſt in the 13th Ver. gives his Diſciples an account why he ſpake to the Phariſees in Parables, Becauſe they ſeeing, ſee not: i. e. They are wilfully blind, they ſee the wood, and yet will not ſee the trees: they ſee my Works, and yet will not ſee me to be Chriſt.
In ſeeing they ſee not] i. e. They have ſeen me and believe not. Joh. 6. 36.They ſee me and my Miracles with the eye of ſenſe, and yet will not ſee me with the eye of faith.
And hearing they hear not] i. e. They hear with the ſenſe ofAudientes corporis ſenſu, non audiunt cordis aſſenſu. Auguſt. the ear, but hear not with the aſſent of the heart: they hear and are convinced, but will not be converted; as you have it in the 15th Ver. They perceive, but will not receive the knowledg of the truth. For to hear, is to receive and ſubmit to what we hear: It implies the affection with the Organ.
Now in oppoſition to them, ſaith the Lord Chriſt to his Diſciples, Ver. 16, Bleſſed are your eyes for they ſee, and your ears for they hear: Your eyes ſee me, and are taken with the ſight of me; your eyes ſee me, and your hearts are in love with me: your ſight of me hath wounded you with the love of eſpouſals to me: And your ears hear and ſuck in the truths you hear from me. You hear and ſubmit to the Authority of the Word you hear from me: You ſee with an amorous eye, and you hear with a believing ear: And therefore to you (ſaith Chriſt) it ſhall be given to know the myſteries of the Kingdom of Heaven, but to them it is not given, i. e. It ſhall not be given: For whoſoever hath, (that is, whoſoever hath a Believing eye, and an Obediential ear) to him ſhall be given to know the myſteries of the Kingdom of Heaven: And he ſhall have more abundance of knowledg and grace added to him.
4. So that the ſenſe and mind of the Text is this: Whoſoever hath, by the gift of God, any true beams of Light, to him ſhall be given further Revelations: God will give him higher degrees. Whoſoever hath, to him ſhall be given: i. e. He gives after he hath given: as a Spring runs when it hath run.
So that the words ſpeak not a word of the Improvement of Nature, but of the gifts of Grace, both in the beginning and in the increaſe: Whoſoever hath, it is by gift; and whoſoever hath more, it is by further gift: So that this phraſe [whoſoever hath] ſpeaks a gift, in that he hath: For what hath any man 1 Cor. 4. 7.which he hath not received?
The meaning is not then, whoſoever hath the improvement of Nature, to him ſhall be given true Grace; but whoſoever hath true Grace given to him, to him ſtill it ſhall be given, and he ſhall have more abundance: God will heap favours on them. i. e. The beginning of Grace is a pawn of more Grace, and every former Grace ſhall be a pledg of future.
Firſt, God gives Grace, therefore we have it: whoſoever hath, then he adds more to it, to him it ſhall be given.
1. The words are a Reaſon why Chriſt ſaid to the Apoſtles, Ʋnto you it is given to know the myſteries of the Kingdom of Heaven: For (or becauſe) whoſoever hath, to him ſhall be given: I pray, mark it, I ſay, It is a Reaſon, not why natural men ſhould have Grace given them, but why the Diſciples ſhould have Grace given them.
2. Having, or not having, is to be underſtood of Saving Grace.
Therefore ſpeak I in Parable to them, becauſe they ſeeing, ſee not: and hearing, they hear not, neither do they underſtand, Ver. 13. Here Chriſt gives the Reaſon clearly (which he toucht in Ver. 11, But to them it is not given) why he ſpake to the Scribes and Phariſees in Parables, becauſe hearing Chriſt before preach plainly the Kingdom of Heaven, they would not underſtand, nor believe, nor obey him: Hearing, they would not hear.
And ſeeing his Holineſs and his Miracles, they would not believe nor receive him for the Meſſia: Thus ſeeing they would not ſee: And therefore they deſerved that Chriſt ſhould now preach in obſcure and cloudy Parables to them.
We ſee then the cauſe of Chriſt's preaching in Parables, was the obſtinacy of ſome who were preſent; and they were not meer ſimple men, unlearnd men, but the Scribes, and Phariſees, and Prieſts, who follow Chriſt only to carp at, and catch him. (2) To deride him; and he was not to give holy things to Dogs: From theſe the myſteries of Heaven were juſtly vailed, becauſe in ſeeing and hearing they did not, and would not ſee, nor hear, and underſtand: Obſerve hence,
Obſ. Such minds as hearers bring to Chriſt, ſuch Sermons doth he preach to them.
Becauſe they would not underſtand, they ſhall not: When they will not underſtand thoſe things that are clear and manifeſt, Chriſt involves his ſpeeches in darkneſs; becauſe the Diſciples do plainly and honeſtly receive what is given, they are worthy, i. e. counted worthy, to whom more ſecret myſteries ſhould be Communicated.
Obſ. As it is the mercy and gift of God, that ſome hear and underſtand what they hear; ſo it is the dreadful judgment of God, that ſome in hearing, hear not, nor underſtand.
Having travel'd thus far in the Explanation of our Text, we now arrive at the ſeveral Theſes, or Doctrines contained in it; upon which we will lay the Structure of the following Diſcourſe.
1. Doct. The matters of the Kingdom of Heaven are Myſteries.
2. It is a matchleſs aend bleſſed Priviledg to know the Myſteries of the Kingdom of Heaven.
3. The Divine knowledg of the Myſteries of Heaven is given to ſome, not to others.
4. Where there are beginnings of true Graece, though never ſo weak, God makes rich additions of more.
Of theſe we will treat in order as they lye before us.
1. Doct. The matters of the Kingdom of Heaven are Myſteries.
1. Jeſus Chriſt is a great Myſtery: The Creator became a Creature: He who made Man, was made Man: He was born of the Virgin-Mother, and yet made his Mother: He that was the Father of Eternity, was born in time.
He never offended his Father, and yet was the greateſt offender in the world: A ſinner, and no ſinner: For he knew no ſin, and yet was made ſin for us.
He was David's Son, and yet David called him Lord.Mat. 22. 42, 43.
2. Juſtification by Jeſus Chriſt, is a great Myſtery.
There is a Curſe denounced againſt them that break the Law: Gal. 3. 10.and yet the Saints are not curſed, though they never kept the Law.
The Saints cannot be Juſtified by the Law, and yet the Law Gal. 5. 23.cannot but Juſtifie them.
There's nothing hinders Acceptance but Sin; yet Sin doth1 Tim. 1. 13. not hinder their Acceptance.
3. Faith is a Myſtery. The Apoſtle ſaith, Faith is the ſubſtance Heb. 11. 1.[or ſubſiſtence] of things hoped for, and the Evidence of things not ſeen. See and not ſee; things not ſeen, and yet Faith ſees them; Things to come, and yet makes them preſent, and gives them preſent Being; It is a Myſtery: Chriſt was born ſome thouſand years after Abraham, and yet Abraham ſaw John 8. 56.his Day.
By Faith Moſes ſaw him that is Inviſible, ſaith the Text: [Inviſible] and yet ſaw him, It is a Myſtery; He ſaw him by Faith, who could not be ſeen by Senſe.
It is ſaid of Abraham, that againſt hope, he believed in Rom. 4. 18.hope.
4. Regeneration is a Myſtery: That a man ſhould be born again, and yet not enter into his Mothers Womb, it is a Myſtery: How can a man be born when he is old? (ſaith Nicodemus)John 3. 4. Can he enter the ſecond time into his mothers Womb, and be born?
So Converſion is a Myſtery; That a man ſhould be the ſame, and not the ſame; the ſame man for ſoul and body, and yet not the ſame in regard of ſupernatural Life and Being put into him; It is a Myſtery:
To ſee a mans Judgment and Affections turned backward; He that was proud before, now turned humble; and he that was ambitious before, now deſpiſe the vain World, it is a ſtrange Myſtery: The men of the World ſtand wondring at it (as1 Pet. 4. 4. the Iſraelites did at Saul: Is Saul alſo among the Prophets?) And the Church admired at Paul.Act. 9. 21.
5. Humility is a Myſtery: The Saints know themſelves to be Kings, and yet refuſe not to be every mans Servant.
To lye loweſt, is the only way to riſe higheſt: Whoſoever ſhall humble himſelf, the ſame is the greateſt in the Kingdom of Matth. 18. 4. Matth 23. 12. Auguſt. de Temp.heaven: But whoſoever doth exalt. himſelf, ſhall be abaſed. Videte magreum miraculum, &c. ſaith Auſtin; See here a great miracle; God is on high; and yet the higher thou lifteſt up thy ſelf, the further thou art from him; and the lower thou humbleſt thy ſelf, the nearer thou art to him.
The Angels, thoſe great Courtiers and Princes of Heaven, ſuch is their humility, they become Miniſtring ſpirits to the Saints; ſurely the Angels humility is a Myſtery.
Again, That a man ſhould uſe the World, as if he did not1 Cor. 7. 29. 30, 31. uſe it: weep, as if he did not weep [weep and not weep], rejoyce, as though he rejoyced not [rejoyce, and not rejoyce]: And they that buy, as though they poſſeſſed not; [buy, and not buy] that they that have Wives, he as though they had none, [married, and yet unmarried], it is a Myſtery.
6. Self-denial is a Myſtery: For take a Saint, there's no man denieth himſelf ſo much as he; and yet there's no man1 Cor. 9. 27. ſeeks himſelf ſo much as he.
7. Affliction is a Myſtery: That God ſhould kill his people, and yet love them, and put them in his boſom; it is a Myſtery.
Again, Perſecution for Jeſus Chriſt is a Myſtery: That whoſoever Matth. 16. 25will ſave his life, ſhould loſe it [ſave, and not ſave]: and whoſoever will loſe his life for my ſake, ſhould find it; [loſe, and not loſe it], it is a Myſtery.
That a man ſhould hate himſelf, and yet love himſelf; nay, love himſelf beſt, when he hates himſelf moſt for God, it is a Myſtery.
8. Patience in Affliction, is a ſtrange Myſtery; for a man to ſit down cheerfully, and be content with his Condition in all changes and varieties, is a Myſtery: That a man ſhould be toſſed, and moved up and down, and yet be unmoveable, it is a Myſtery: To be at home, and yet to be a Stranger, and a Pilgrim in his own Houſe, and among his own Children, is a Myſtery.
And therefore, ſaith St. Paul, I know both how to be abaſed, Phil. 4. 12.and I know how to abound; every where, and in all things I am inſtructed [The word is, foreign, Inſtituor in ſacris, i. e. I am inſtructed in this Myſtery; foreign, Diodor. Siculus. Inſtituo in ſacris, Paſor], I am inſtructed in this Holy Myſtery, both to be full, and to be hungry; both to abound, and to ſuffer need.
9. When God is deſtroying his Church, he is multiplying his Church; when he is pulling her down, he is ſetting her up: As when you ſee a man pulling down an old or deformed houſe; you ſay, ſurely he is building up a fairer: when a Taylor is ripping the Cloath, and cutting it into ſhreds and pieces, he is making a comely Garment.
Again, Sometimes when a Sinner is galloping in the high way of Sin and Hell, he is in his way of pardon and ſalvation: God meets him in the way, and makes his way from Heaven, his way to Heaven: As Paul, when he was going to Damaſcus, Acts 9.went (in his Intention) to undo the Saints, but went (in Gods Intention) to be made a Saint.
Doct. 2. It is a matchleſs and bleſſed priviledg to know the Myſteries of the Kingdom of Heaven.
In my Diſcourſe upon this ſubject I ſhall (through Divine aſſiſtance) ſhew you,
1. What are the Myſteries of the Kingdom of Heaven?
2. Why it is ſuch a Priviledg to know the Myſteries of the Kingdom of Heaven?
1. What are the Myſteries of the Kingdom of Heaven?
1. They are Latent and ſecret things; they are hidden treaſures; and therefore are they called Mysteries: foreign:
Now foreign ſome derive from foreign, which is [Claudo] to ſhut up under ſecrecy.
For ſecret things are not ſpoken, but lockt up in the heart. But I rather think, that foreign comes from foreign—whoſe root is foreign to hide, or keep cloſe: And from the ſame word foreign came Saturnus, who hid himſelf in Italy (as the Poets Fable) which was therefore called Latium.
Upon this account are the matters of the Kingdom of Heaven called Myſteries, becauſe they are unknown to Nature, they are hidden, till they are revealed: Man could never have known them, had God never revealed them: And though they are revealed, yet they are ſtill Myſteries to carnal men who hear the Goſpel, and yet do not underſtand it.
2. They are excellent and ſtately things, becauſe they are the Myſteries of the Kingdom of Heaven: They are high Myſteries, for they are Myſteries of a Kingdom, and of the higheſt Kingdom too, for they are the Myſteries of the Kingdom of Heaven. Never were there any ſuch Myſteries of State as theſe: and truly, they that are acquainted with them, are of Gods Privy-Council.
Thus you ſee why they are called Myſteries:
But what are they?
They are the Plot or Deſign of Gods wiſdom which he hath contrived in order to Mans ſalvation, the ſacred Principles and Doctrines of Christian Religion: the Plat-form and Draught of his Will, according to which he will ſave Man. For the Church is ſtiled a Kingdom, and Jeſus Chriſt is the King; and the Laws of this Kingdom are Myſteries, becauſe it is a ſpiritual Kingdom, the Kingdom of Heaven; they are Laws of an higher and more ſublime nature, than the Laws that any worldly Kingdom hath.
If the Common Law of England be a Myſtery to ſilly Countrey-men; what are the Imperial Laws of the Crown of Heaven?
More particularly,
1. The Incarnation of Christ is called a Myſtery: Without controverſie great is the Mystery of godlineſs, God manifest in the fleſh.
This is a Myſtery, not only not known by Nature, to humane1 Tim. 3. 16. Reaſon, but being known and revealed, far tranſcends the conception thereof. We do not ſo much believe it by our underſtanding, as underſtand it by our belief.
This is the Myſtery of all the Myſteries; the Master-piece and flower of all the reſt.
2. The Ʋnion and conjunction of Christ and the Church, Paul ſaith, This is a great Myſtery, and I ſpeak (ſaith he) concerning Chriſt and the Church; that Chriſt and his Church ſhould be Man and Wife! that there ſhould be a conjugal oneneſs between them! that a perſon of ſuch Majesty and Distance ſhould marry ſo poor a Bride, and make her his Queen!
2. Why is it ſuch a Priviledg to know the Myſteries of the Kingdom of Heaven?
Reaſ. 1. Becauſe Knowledg is wondrous deſirable, and ſatisfactory to the Nature of man: for man is a rational creature, and therefore deſires to know all things that are knowable: There's a rational deſire in man breathing after Knowledg: Knowledg is (as it were) mans Element, wherein he breathes and lives: as ſenſe is the Element of bruits and beaſts, they wallow in ſenſe, and walk within the circumference of ſenſe, higher they cannot go: ſo Knowledg is the Element of man, his native air (as it were) wherein he is born and bred, and which he ſucks in delightfully: The air of Knowledg is wondrous pleaſant to man; and therefore he loves to take the air, read Books, and ſearch after Knowledg.
Reaſ. 2. The Knowledg of the Myſteries of Heaven, is a Knowledg that will ſave thee. It is [Scientia ſcientiarum] the ſcience of ſciences, the Knowledg of all Knowledges: it is a Knowledg that will ſave thee, and do thee moſt good, and ſtand thee in the greateſt ſtead; it is a Knowledg that will do thy ſoul good, a Knowledg that will put thee into Heaven: It is the Object that makes the Knowledg: Knowledg derives its Excellency from its Object; Therefore ſaith Paul, I count all things but loſs and dung for the excellency of the Knowledg of Chriſt Jeſus my Lord, that I may be found in him. The Knowledg of natural things, leaves thee but a natural man, a wellpoliſhedPhil. 3. 8, 9. natural man; but the Knowledg of Chriſt makes thee a Saint; the Knowledg of Jeſus ſaves thee from thy ſins; the moſt exquiſite Knowledg of all natural things leaves thee in thy ſins, but the Knowledg of Jeſus Chriſt ſaves thee from thy ſins: And therefore ſaith Paul, I determined not to know any thing among you, ſave Jeſus Chriſt and him crucified: Becauſe Paul knew, that no Knowledg would ſave himſelf, and no Knowledg1 Cor. 2. 2. he made others know, would ſave them, but the Knowledg of Jeſus Chriſt and him crucified.
If all the men in the World were wounded, and lay at the point of Death, and there were but one herb in all the World that would heal them; How would they all ſend abroad to know that one Herb, and to know the virtue of it, and how to uſe it, and apply it? How happy would they count themſelves in the Knowledg of it?
My Beloved, All the Men and Women in the World are wounded, they are wounded to death, and lye gaſping for life; and there is but one Herb in all the World that can heal and ſave them, and that is Jeſus Chriſt, whoſe Divine nature did grow out of the boſom of God the Father from all Eternity, and whoſe humane Nature did grow out of the ſanctified Womb of the Virgin; Oh! how precious ſhould be the Knowledg of Jeſus Christ then unto you? Surely it is the greateſt priviledg to know him.
3. Grace begins in Knowledg, in the Knowledg of the Myſteries of the Kingdom of Heaven, as the ſtream begins in the ſpring: for Knowledg is the ſpring of Grace: the Knowledg of God is the ſpring of our Love to God: the Knowledg of the Power and Truth of God, is the ſpring of our Truſt in God. They that know thy name, will truſt in thee.Pſal. 9. 10.
Knowledg that ſaves us, is not a bare notion of God, it knows his power, and therefore fears him; knows his juſtice, and therefore ſerves him; knows his mercy, and therefore truſts him; knows his goodneſs, and therefore loves him.
Reaſ. 4. Becauſe it is a Knowledg above the reach of Nature; to know the Myſteries of Heaven is beyond the ſphear of Nature and Reaſon. They are fooliſhneſs to the natural man, 1 Cor. 2. 14.neither can he know them, becauſe they are ſpiritually diſcerned. Natural men cannot know ſupernatural Myſteries: Carnal reaſon cannot apprehend ſpiritual Objects.
Surely they are ſome rare and ſtately things that ſtand thus aloft above the reach of Reaſon: For mans Reaſon is an Eagle, and flieth high, and therefore theſe Myſteries of Heaven muſt needs be ſome high and glorious things, which mans reaſon ſoaring upon its loftieſt wings, cannot attain unto.
Reaſ. 5. Becauſe few do know them: we count that a great Priviledg, which is committed but to a few: and that's the ſignification of the word [Privilegium].
Reaſ. 6. Becauſe they are Myſteries, i. e. hidden and ſecret things: Now, to know not plain and common things, but to know Myſteries, we count it a great Priviledg: How did the Philoſophers ſtudy to know the Myſteries and ſecrets of Nature? and in what Honour were they had, becauſe they knew them? What a priviledg is it then to know the Myſteries of Heaven?
And becauſe they are ſuch deep and rare Myſteries, the Angels themſelves deſire [foreign] to peep into them.
Reaſ. 7. Becauſe they are Myſteries of God; and is it not a1 Pet. 1. 1… ſuperlative priviledg to know the Myſtiries of God? A man counts it an high priviledg to be of a Kings Privy-Council, and to know his Royal ſecrets. What a point of Honour is it then to know the Mind and Myſteries of the great God, and have his Divine ſecrets communicated to them. God can do no more, unleſs he ſhould make us God: They that know the Kings ſecrets, are next unto the King himſelf: So doth God make them that know his ſecrets, next unto himſelf. Firſt, God makes all his ſecrets immediately known to Chriſt, and Chriſt is next to God; and Chriſt made known his ſecrets to the Apoſtles, and they are next to Chriſt.
Reaſ. 8. Becauſe the Myſteries of Heaven are lovely things to ſee to; they are bright beauties, and exquiſite rarities to look upon.
God is a lovely and beauteous thing; therefore ſaith David, Pſal. 27. 4.One thing have I deſired of the Lord, that will I ſeek after, that I may dwell in the houſe of the Lord all the days of my life, to behold the beauty of the Lord.
His beauty is ſuch, that if we could but ſee ſome little of it, it would enamour and raviſh our hearts; 'twould wrap us into ſuch an Extaſie and Admiration of him, that all other (even the moſt excellent) things would appear to be but baſe to him: For,
Firſt, God is the only ſatisfactory Object of mans Knowledg: The Knowledg of all other things (could you behold them all with one intuitive Act) is but an hungry, beggarly Knowledg, a ſick Knowledg, till thou know him: The ſoul of Man, her Appetite is never filled, nor ſatisfied, till ſhe know God.
When I read ſome Authors, and view their Ignorance of God, I cannot but ſit down and ſay, Oh! what a Priviledg is it to know God! I will give you an Inſtance:
Pliny, A man of vaſt parts, who writes the Hiſtory of Nature;Lib. 2. Cap. 7. Quiſquis eſt Deus, ſi modo eſt Alius, &c. Irridendum verò agere curam rerum humanarum illud quiequid eſt ſummum: Ibidem Annè tam triſti atque multiplici Miniſterio non pollui credamus, Dubitemuſvè. Ibidem. Verùm in his Deos agere curam rerum humanarum credi, ex uſu vitae eſt. Ibidem. Verùm in his Deos agere curam rerum humanarum credi, ex uſu vitae eſt. Paenaſquè Maleficiis aliquandò ſeras (occupato Deo in tanta mole) nunquam autem irritas eſſe: Ibid. and you would think he had fathom'd the very bottom of Nature; yet when he comes to ſpeak of God, ſaith he, God, whoſoever he be, if haply there be any other but the World.
Again, ſaith he, That the chiefeſt Power, whatſoever it is, (meaning God) hath care of mankind, or of mens affairs, is a thing to be derided or ſcorn'd at.
What dreadful darkneſs is this! How uncomfortable to us, that we have no God to mind our Conditions, or manage our Events!
And his Reaſon is this (as poor as his Aſſertion), Can we believe, that he ſhould not be polluted with ſo ſordid, or baſe, and ſo trouble ſome a ſervice? As if the Sun cannot ſhine upon a dunghil, but it muſt be defiled.
And yet afterwards he ſaith, Howbeit to believe, that the Gods have care of mens Eſtates, is uſeful and expedient for this life.
Whether he ſpeaks this, being forced by Conviction, or out of Pollicy (to keep men within Bounds) rather than of Faith, I know not, though I conceive the latter by his following words: To believe that the Gods have care of mens Eſtates, is uſeful for this life; As alſo that the puniſhment of Malefactors is ſometimes late (becauſe God is buſily employed otherwiſe in ſo vaſt a frame as this World is) but never miſſeth in the end.
Where you may ſee how poor an opinion he hath of God, as if he were forced to put off the puniſhment of Sinners out of neceſſity, becauſe he could not have while; could not do many things at once, his affairs being too great for his head.
But he goeth on, and ſaith, That the chief comfort that man hath for his imperfection and weakneſs of nature is, That even Imperfectae veroin homine naturae praecipua ſolatia, nè Deum quidem poſſe omnia: Ibidem. Nam nec ſibi poteſt mortem conſciſcere, ſi velit—Nec mortales aeternitate donare, nec revocare defunctos; nec facere, ut qui vixit, non vixerit, qui Honores geſſit, non geſſerit, nullumque habere in praterita jus, praeterquam Oblivionis: Neque (ut facetis quoque Argumentis Societas haec cum Deo copuletur) ut bis dena Viginti non ſint, Ac multa ſimiliter efficere non poſſe; Per quae Declaratur haud dubiè Naturae Potentia, Idque eſſe quod Deum vocamus: Ibidem.God himſelf cannot do all things.
And he doth Inſtance in ſome things very ſadly, That God cannot [Mortales aeternitate donare, aut revocare defunctos] Crown mortal men with everlaſting life, nor recal or raiſe the dead; which ſpeaks his own miſerable Condition. And ye Saints of God, if this were truth, then ye alſo of all men are the moſt miſerable.
But he doth inſtance alſo in other things which God cannot do, and which we grant. For we ſay, That God cannot do thoſe things which imply Contradiction. And theſe things God cannot do, not becauſe he is not Omnipotent, but [Quia Praedicatum Repugnat ſubjecto] becauſe the Praedicate is Repugnant to the ſubject. Thus God (to uſe his own Inſtances) cannot bring to paſs, that one who lived, did not live; or he that bare Honourable Offices, was not in place of Rule and Dignity. God cannot make things that are paſt, not to be paſt. And he goeth on to break a jeſt upon God in theſe things: For ſaith he [ Ʋt facetis quoquè Argumentis ſocietas haec cum Deo copuletur] That by Facetious and merry Arguments we may prove our Fellowſhip therein with God, he cannot cauſe that twice ten ſhould not make twenty. Whereby without doubt (ſaith he) is proved the power of Nature, and that it is ſhe, and nothing elſe, which we call God.
Thus doth this great Man (for want of Divine Knowledg) advance Nature into the Throne of God, and degrade God ſo low as to be nothing elſe but Nature: How was he benighted in dark and dreadful Ignorance!
Do you not by this time ſee, That it is a moſt ſuperlative Priviledg to know God? And indeed it is ſo, if we would believe but Scripture, This is life-eternal (ſaith Chriſt) to John 17. 3.know thee the only true God, and Jeſus Chriſt whom thou haſt ſent.
God himſelf is the great Soul and Excellency of all the Myſteries of Heaven; all the reſt are but ſo many lines that lead us to him the Center: he is the root of all the Myſteries of Heaven, and the Ʋltimate end of them all; were it not for God, they would all be worth nothing.
2. Jeſus Chriſt is a lovely thing: The brightneſs of his fathers Heb. 1. 3.glory, and the expreſs image of his perſon: All the beauty and glory of God is engraven upon Chriſt: he is a lovely thing. He was a ſweet flower, planted in the Womb of a Virgin, and grew out there without the leaſt ſpot of ſin. Surely, as man, he is a very lovely thing, how much more as he is God, ſhining with the ſame Rays of Glory that God hath!
But is not Chriſt a lovely thing as our Mediatour? Do you not love to look upon him ſitting at Gods right hand, and pleading your Cauſe for you? How lovely is he in this Office?
3. Juſtification by Chriſt is a lovely thing: It is a glorious Garment, and beauteous Robe; more beauteous than the Righteouſneſs of the moſt holy Angels: Whoever puts it on, are as pure as if they had no ſpot or dirt of ſin upon them.
4. Pardon of Sin is a lovely thing: every Saint longs to have a ſight and taſt of it: it made the poor woman that came in weeping, to go out rejoycing from Jeſus Chriſt, [Her ſins which are many are forgiven her], it was the moſt golden day that ever came over her head.
5. Peace of Conſcience is a lovely thing: The Saints are raviſhed with the ſweetneſs of it: it grows like a Roſe in their boſoms (when 'tis once planted there) and they can never ceaſe ſmelling at it: it fills their ſenſes with delicate Odour, and makes them look freſh and green all their days.
Reaſ. 9. It is a tranſcendent Priviledg to know the Myſteries of the Kingdom of Heaven, if we conſider how unworthy we are to know them; unworthy to have ſuch Jewels hang at our ears; unworthy to have ſuch Wine put into our old Bottles; and to have ſuch golden Mines grow in the earthy Bowels of our Minds and Underſtandings. As the Apoſtle ſaith, We 2 Cor. 4. 7.have this treaſure in earthen veſſels. The Myſteries of the Goſpel are Gods Treaſures, and we are but poor earthen Veſſels, unworthy to have ſuch Divine treaſures put into ſuch earthen Caskets, ſuch Oyſter-ſhells: The Angels, thoſe golden Veſſels and Velvet-Caskets, think themſelves unworthy to have his Myſteries and Treaſures put into them, unworthy to know him, and ſee him; and therefore the Seraphims, each of whichIſa. 6. 2. had ſix Wings, with two they did flie, to ſignifie [Celerrimae Miniſteria] the ſwiftneſs of their Miniſtry; and with two did cover their faces, as men do when they look upon the Sun, to ſignifie, That they cannot endure the ſplendor and brightneſs of Gods face; and withal, that they are unworthy to ſee his face; and with two they did cover their feet, that is, their ſecret parts, for ſo doth the word [feet] ſignifie in Scripture, not only our feet wherewith we go upon the ground, but the ſecret and unclean parts of Man.Iſa. 7. 20.
The Angels therefore appearing in the ſhape of Man, did cover thoſe parts, not as if there were any ſtain of ſin upon thoſe bleſſed Creatures, but as aſhamed of their perfections, as imperfections in compariſon of God's infinite and incomperable perfections.
If the Angels, how much more are Men, who are Sinners, unworthy to know God in Jeſus Chriſt?
We ſhall now paſs to the Application of this Doctrine:
And firſt,
Ʋſe 1. Prize then the preaching of the Goſpel: that's the looking-glaſs in which you behold the Myſteries of Heaven.
1. It lays open the Myſteries of Heaven to you: there may be a great deal of Riches wrapped up in a Treaſury, but this opens and unlocks the Treaſury: The Miniſtry of the Word is ordained to lay open the Treaſure to Gods People, that they may know what Riches they have by Jeſus Chriſt.
There be rich Mines in the Scripture, but they muſt be digged up: The Miniſtry ſerves to dig up thoſe Mines, and lay them open above-ground, that the Saints may ſee them, and be in love with them.
2. The Preaching of the Goſpel caſts the ſweet ſavour of the Myſteries of Heaven abroad the World, and renders them lovely.
As the Woman that brought her Box of Oyntment to anoint the Lord Jeſus with it, when ſhe opened the Box, the room was filled with the Odour of the Oyntment: were not the Box opened, the Oyntment would not ſmell: ſo the preaching of the Word, is the opening of the Box.
The Goſpel (which is a rich compound made up of the Fragrant ſpices and Myſteries of Heaven) I ſay the Goſpel is a Box of ſweet Oyntment, and the Preaching of it is the opening of the Box; if it be not opened, it caſts not its ſweet ſavour abroad the World. The publiſhing of the Word, is the opening of the Box, and the caſting of the perfume of it abroad the World: Hence ſaith the Apoſtle, Now thanks be unto God, 1 Cor. 2. 14.which always cauſeth us to triumph in Chriſt, and maketh manifeſt the SAVOƲR of his Knowledg by us in every place.
3. The preaching of the Goſpel applies the Myſteries of Heaven to mens Souls in particular: It diſtributes the portion to every Child of God: The Miniſters of God are the Stewards of God to diſtribute the Myſtery of comfort, and the Myſtery of pardon, and peace, to whom they belong: Now where there is an equal and convenient diſtribution of the portion to every one, this makes the Ordinance of God ſo beautiful, and the Myſteries of Heaven ſo delicious; this makes the people taſte them, taſte the Myſtery of comfort, and the Myſtery of peace and pardon; when the Waters of Life are derived from the ſpring of the Scriptures, to every mans particular uſe, they taſte them, and reliſh them.
And 'tis this that makes the Word in the Application of it ſo ſweet a thing: I ſay the Word in the Application of it is a ſweet thing; for good things, the nearer they are brought home, the more delightful they are; as a Roſe on the Tree is a ſweet thing; whether you ſmell it, or ſmell it not, 'tis ſweet; but if it be brought home to you, and put into your boſom, then you ſmell it ſweet: So the Myſtery of peace and pardon, as it grows upon the Tree of the Promiſe, is a ſweet thing; but if the Hand of Application bring it home to you, and put in thy boſom, there thou art ſweetned with it.
Ʋſe 2. England! See thy priviledg: God hath revealed to thee the Myſteries of the Kingdom of Heaven.
Ah London! See thy priviledg: Thy Fleece is wet with the dew of the Myſteries of Heaven: Thou art Goſhen, when the greateſt part of the Kingdom is Egypt, dark Egypt.
And the rather (oh England!) ſee and prize thy priviledg [The Myſteries of the Kingdom of Heaven] leſt God remove them, leſt God depart from us.
The Glory of God departed out of the Temple before the Deſtruction of Jeruſalem; ſo the Glory of God departs from a Church, the Beauties and Excellencies of God remove, when we eſteem them not.
And if any thing in the World make God to leave a Church, as he left the Jews, and as he may leave any particular Church, it is becauſe there is not a prizing of the Heavenly Myſteries we have.
For however we eſteem theſe things, God ſets an high price upon them; and if we do not, God will deprive us of them, and of the Power and Beauty of them.
Ʋſe 3. Oh the love of God that will communicate the Knowledg of himſelf unto us; that is not content we ſhould know any thing, unleſs we know him!
1. He knows himſelf to be our chiefeſt good, and therefore knows that the Knowledg of all other things would do us no good, without the Knowledg of himſelf.
All the Creatures are but his Servants; the Sun, Moon, and Stars, are but the Creatures and Servants of the High God; and to know them; and all their motions, would not advantage us, unleſs we know their Maſter. As a man that is ambitious of Honour, and high places, he uſeth acquaintance with a Kings Servants but as an Introduction to acquaintance with their Lord and Maſter: He knows that the Donation of Honours, and Collation of places and offices, is in the hand of the King, and therefore to know his Servants will do him no good, only the Knowledg of the King himſelf: So God is the Fountain of Honour and Glory, all the Creatures have but a Glory Derivative from God; they can confer no Glory on their fellow-Creatures, and they will part with none of their own: There's no Creature will part with its Glory, or loſe its Glory, to confer it on thee: The Sun will not loſe its Light and Place in the Heavens to tranſlate it to thee: if they would, it is not their own to diſpoſe of.
Beſides, the Sun may ſhine upon thee, but cannot ſhine Peace of Conſcience into thee. The earth may afford thee Wine and Oyl, but cannot yield thee the grapes of ſaving joy, and the Oyl of gladneſs to anoint thy ſoul with.
To know any thing, the Knowledg of Jeſus Chriſt would be of greateſt worth unto thee; and yet to know Chriſt, would not advantage thee, but as a means and door to let thee in to acquaintance with God himſelf: The Knowledg of Christ would not ſave thee, did not the Knowledg of him lead thee into the Knowledg of, and acquaintance with God himſelf. And therefore ſaith Chriſt, I am the way, [not the end] no man John 14. 6.comes unto the Father, but by me: Thou muſt not terminate the Knowledg of Chriſt, in Chriſt himſelf; but uſe it as a Medium and Way to bring thee to the Father. Therefore ſaith the Text, Who by him do believe in God that raiſed him up from 1 Pet. 1. 21.the dead, and gave him Glory, THAT YOƲR FAITH AND HOPE MIGHT BE IN GOD.
2. It is a wondrous priviledg that any man affords us, to let us know him, and to be intimate with him: What can he do more, than to unvail himſelf to us, and let us ſee his inſide, and let us peep into the Cabinet of his ſecrets, and make us acquainted with all his Excellencies? It is the greateſt love that can be: A man may invite us often to his Table, and make us ſit down with him, and yet not let us know himſelf; nay you may live with him all your days, and converſe with him, and yet he not let you know his inward ſelf, nor what is in himſelf: Hee'l make himſelf known to none, but whom he makes his ſecond ſelf!
Ah then! how are we engaged to God? That thou wilt let us know thy face, and know thy mind, and know thy heart; What is this, but to make us thy ſecond ſelf?
3. God doth not only let us know him, but he knows us: As the Apoſtle ſaith to the Galatians, But now, after that ye Gal. 4. 9.have known God, or rather are known of God: We know not God ſo much as He knows us. We are rather known of him, than know him: 'tis more that he knows us, than that we know him: As when a poor man lives by a great man, and knows him, it doth not do him ſo much good that he knows the great man, as that the great man knows him, and communicates ſome of his greatneſs to him; The great mans Knowledg of him makes him a great man: though he knows the great man, yet if the great man know not him, and take not notice of him, he's never the better: So we may by nature know God, and by the Scripture know the Attributes of God, yet this doth us no good, unleſs the Lord know us, and communicate his riches and greatneſs to us. It is the happineſs of the Subject, that his Prince will know him: All the Honour of one that is in low degree, ſprings from the Knowledg his Superior takes of him. Zacheus ran and went up inLuk. 19. 3. to the Sycamore-tree, that he might ſee Chriſt, and know him; but it was Zacheus happineſs (and the riſe of his Honour) that Chriſt would know him, and caſt an eye upon him.
Ʋſe 4. The next Ʋſe is an Ʋſe of Tryal.
Try your Knowledg of the Myſteries of Heaven: Every one is prone to approve and think well of his own Knowledg: eſpecially thoſe that have higher parts of Underſtanding than others, that can diſcourſe of Divine things, that have a ſpeculative apprehenſion, and quick fancy.
And therefore try your Knowledg of the Myſteries of Heaven.
By way of Preface into this Ʋſe of Tryal, let me ſhew you three things:
There are three ways to know God:
1. By the Contemplation of the Creatures, which is proper to the Gentiles: I ſay, proper to the Gentiles in this ſenſe, That they had no other glaſs to ſee God in, no other book in which they could read the Divine Excellencies: The book of the Creature was the only Scripture they had, wherein God was diſcovered to them, and in it they might have ſeen and read much of God, as the Apoſtle argueth: For the inviſible Rom. 1. 20.things of him from the creation of the World are clearly ſeen, being underſtood by the things that are made, even his eternal power and God-head, ſo that they are without excuſe.
2. By the report of Scripture, and the reading of Scripture: and this was proper to the Jews: This was their priviledg or advantage (as the Apoſtle ſaith) For unto them were committed Rom. 3. 2….the oracles of God; that is, they received all the Revelations of his Will, the Law and the Prophecies, they were the only people with whom God thought fit to depoſite all theſe: they were the only Cabinet in which God laid up the Jewel of the Scripture: To them and for them he wrote his Law: He ſheweth his word unto Jacob, his ſtatutes and his judgments Pſal. 147. 19, 20.unto Iſrael; he hath not dealt ſo with any nation: and as for his judgments they have not known them.
3. By Chriſt, which is proper to Chriſtians.
The Knowledg of God, which they get, who know him by the Creatures, is like that Knowledge which we have of a man only by ſeeing ſome of his Workmanſhip which he hath wrought.
The Knowledge of God, which they get who know him by the holy Scriptures (I mean a literal Knowledg) is like to that Knowledg which another gets of a Famous learned Man, by reading the things which he hath written.
The Knowledg of God which they get who know Chriſt, is like to that Knowledg which one hath of the King by having ſeen his Image, or rather his Son, who is the true and very Image of his Father: Hence ſaith Chriſt to Philip, When he ſaid, Shew us the Father, and it ſufficeth us: ſaith Chriſt, John 14. 9.Have I been ſo long time with you, and yet haſt thou not known me, Philip? He that hath ſeen me, hath ſeen the Father, and how ſayeſt thou then, Shew us the Father?
Now through Gods infinite mercy we have the benefit of all theſe.
We have the book of the Creature, wherein we may read the Being and Subſiſtence of God.
We have (beſides that) the book of the Scripture, wherein we may read the Will of God; which is a ſtep or ſtair beyond the other: for in the book of the Creature we can read no more than the Being, and ſome attributes of God, that God is, and that he is wiſe and powerful, &c. but not one tittle of his Will there: only the book of Scripture ſhews us the VVill of God, the VVill of his Commands, what our duty is, and what we muſt do that we may be ſaved:
And the VVill of his Decrees diſpoſing of Men and Angels to their laſt end or eternal ſtate.
But beſides theſe, we Chriſtians have another book, written as it were) with the Rays of the Sun, who is ſtiled the brightneſs of his Fathers glory, even Jeſus Chriſt; I call him a Book, for he is ſtiled [foreign] the Word of God. But he is a book not made of Ink and Paper, but [foreign] a living Book, in whom we read the Treaſures of his Fathers Glory, Wiſdom, Love and Mercy to us in our Redemption: Of him the firſt Teſtament propheſied; Him the new Teſtament declared.
He was from everlaſting, yet may be ſaid to be printed and ſet forth when he was born of the Virgin.
This is the Chriſtians Book, and God was never known viſibly till Chriſt came, for he is God manifeſt in the fleſh.
And, 'tis the property of the Chriſtian to take up the Knowledg of God in Chriſt, and to believe in God through Chriſt, and to converſe with God in Chriſt: He is the Kernel of all the Myſteries of Heaven: the ſap and quinteſſence of Religion.
Theſe being premiſed, we will now give you ſome Tryals of a ſaving Knowledg of the Myſteries of Heaven:
Firſt, They that know the Myſteries of Heaven ſavingly, know them clearly. For this is a ſpiritual Knowledg, not only in reſpect of the Object, but alſo of the Principle.
Though it be not without the Scripture, yet it ſprings not alone from the Scripture, but from the effectual Irradiations of the ſpirit of Wiſdom and Revelation.
That, look as the literal Knowledg makes an Addition of further diſcoveries to the natural; ſo this ſpiritual Knowledg ſuperadds even to the literal, namely clearneſs of light. My Beloved, you muſt underſtand it thus: The things which the Holy Ghoſt diſcovers, are no other for ſubſtance, but thoſe very things which are in Scripture, only he gives a clearer light to diſcern them by.
To Inſtance,
That God is: Every man ſaith he knows this, and believes it, as well as the godly doth. But I muſt tell him, That the godly man ſeeth a great deal further into it: he ſeeth that God is, as truly as he ſeeth that the Sun is, when it ſhines upon him: And therefore God is in all his thoughts.
The wicked man will tell you, he knows that God is preſent in all places, and yet he will be drunk in God Preſence, ſwear and lye in Gods Preſence, cheat, and deal unjuſtly in Gods Preſence: How can this man ſay, he believes that God is preſent where he is? But now the godly Man ſeeth that God is preſent in all places, as clearly as if God appeared viſibly to him.
Secondly, They know feelingly: they feel what they know: what they know in the head, they feel in the heart.
And they count themſelves to know no more than they feel: as Melancthon makes mention of a godly Woman, who having ſtrong conflicts upon her Death-bed, and was afterwards much comforted, brake out into theſe words, Now, and not till now, I underſtand the meaning of thoſe words [Thy ſins are forgiven thee].
The Knowledg of Divine Myſteries is rather a ſpiritual ſenſation, than ſpeculation: It lyeth more in ſenſe and feeling, than in underſtanding of them: foreign, the ſoul it ſelf hath its ſenſe, as well as the body; And therefore when David would teach us how to know what the Divine goodneſs is, he calls not for ſpeculation, but ſenſation, Taſte and ſee how good the Lord is.
Know God, as thou wouldeſt have God know thee; know Chriſt, as thou wouldeſt have Chriſt know thee.
Thou wouldeſt have God know thee, and take care of thee; ſo muſt thou know him, and take care of his Glory: Thou wouldeſt have God know thee, and ſuccour thee in dangers, as the Diſciples (when the Waves covered the ſhip) ſaid to Chriſt, Maſter, careſt thou not that we periſh? So muſt thouMark 4. 38. know God and his Cauſe, ſo as to prop it up in difficult times, leſt it periſh.
Thou wouldeſt have Chriſt know thee, ſo as to dye for thee; Lord if thou dye not for me, I muſt be damned; ſo muſt thou know Chriſt, ſo as to dye for him and his Truth; I am ready, Acts 21. 13.not only to be bound, but to dye at Jeruſalem for the name of the Lord Jeſus.
Thou wouldeſt have Chriſt know thee, ſo as to love thee, and put thee in his boſom [Who loved me, and gave himſelf for me]Gal. 2. 20. So muſt thou know Chriſt, ſo as to love him, and put him into thy boſom, Lord, thou knoweſt that I love thee.John 21. 16.
Charity, or love, is the moſt eminent of all the Graces, inaſmuch as Faith ſhall fail, when there ſhall be nothing to believe, nor to have confidence in; and Hope ſhall fail, when Chriſt returning, and the reſurrection of the juſt being made, there ſhall be nothing more to hope for.
Only Love ſhall never fail: for there ſhall be always what to love, and what to taſte: For in eternal life we ſhall love God and Chriſt, and we ſhall find a perpetual reliſh and ſavour in the contemplation of God, and of Jeſus Chriſt.
Know the things that are prepared and given thee of God: Therefore is the ſpirit given us, that me may know the things 1 Cor. 2. 12.that God hath given us: What is it to know Heaven, unleſs thou knoweſt that Heaven is given thee of God? What is it to know Chriſt, unleſs thou knoweſt that Chriſt is given thee of God? What is it to know God himſelf, unleſs thou knoweſt him to be thy God? What is it to know the Scriptures, unleſsValdeſſo. Conſid. 70. thou believeſt and holdeſt for certain all that is contained in the Scriptures, and haſt confidence in the Divine promiſes, as if to thee properly and principally they had bin made?
Forgiveneſs of ſin is a blotting out of iniquity as a cloud.Iſa. 44. 22.
A Cloud is by the Power of the Heavens nullified; neither form nor matter to be found, not any circumſtances like it, to note that ever ſuch a thing was.
Forgiveneſs notes Remiſſion, which is the Term in the Greek foreign Remiſſion. Remittere, quaſi Remittere; to ſend a thing back again, the unravelling, and undoing of a thing miſdone, the nullifying of an unlawful Action. As ſin makes void the Law, and nullifies it, ſo doth forgiveneſs nullifie and make void ſin.
When we are remitted, we are [retromiſſi] ſent back again to our firſt Condition, as when we were in Paradiſe; no more mentioned, and no more thought of, than of Adam before his fall.
Know thy ſelf, what need thou haſt of them: a Damned man, and therefore need of eternal life; a guilty man, and therefore need of Juſtification; a loſt man, and therefore need of a Saviour; A man under Satans power, and therefore need of Redemption.
Thirdly, They know powerfully: Their Knowledg comes like an Armed man upon them, and carrieth them Captive into the Tents of thoſe things they know, 2 Cor. 10. 5. And therefore Chriſt is ſaid, To aſcend up on high, and to lead Pſal. 68. 18.captivity captive: It binds the ſoul up in chains: Lord, I am thy Priſoner, I yield to thee, and will be no more a Rebel.
It layeth a ſoul flat at the feet of Chriſt, as it did Paul, he fell to the Earth, Lord, what wilt thou have me to do? I'le ſwear no more, only pardon me, Lord: and I'le be drunk no more, I'le perſecute the Saints no more; pardon me only, and I'le deal unjeſtly no more.
I'le ſerve thee upon thine own terms, and do what ever thou bidſt me.
Fourthly, They know delightfully: Their Knowledg ſtamps upon their hearts Impreſſions of delight in the things they know: becauſe true Knowledg preſents the Myſteries of Heaven lovely to them, and layeth a Net to catch their ſouls in love with them.
Spiritual Science is ſteeped in affection, taking delight in the things known: not barely apprehending, but reliſhing and ſavouring what it apprehends with abundance of love and complacency.
Fifthly, They know admiringly. Their Knowledg catcheth them up into the third Heaven of admiration: They that know aright the Myſtery of Redemption, know and admire the Wiſdom of God in contriving ſuch a curious piece of reconciling Juſtice and Mercy to ſave a poor ſinner: As Paul calls it, The manifold wiſdom of God: For conſider, Goſpel-MyſteriesEph. 3. 10. are the Myſteries of a Kingdom, and fit for admiration.
For, 1. Kingdoms have Majeſty. Solomon had Lyons about his Throne to ſet forth the Majeſty of it, to make Tranſaction between that and all other people with Awe.
So Chriſt manageth his way in this World with Majeſty: Heaven and Earth tremble at his Preſence: he utters his voice to the great World, and the Rocks rend: Thunder is the voice of God to the great World: and in what Majeſty doth he expreſs himſelf to all Creatures below in that voice?
As there be Thundrings without, ſo there be Thundrings within: In great Majeſty doth Chriſt ſpeak to the ſoul ſometimes; Ask your Conſciences elſe; ask Faelix, the Jaylour, and Cain elſe; yea, ask your Father Adam elſe; what a caſe were all theſe in, when Chriſt did but reaſon with them! Yea, I ask you Hypocrites (if any here) is not the way of Chriſt full of Majeſty? What means thoſe loads that gather about your hearts, and that fearfulneſs which ſurpriſeth you? Thou dost but touch the mountains, and they ſmoke (ſaith the Pſalmist), ſo God doth but touch your Conſciences, and they ſmoke: he doth but whiſper within, and your ſpirits fly about every where, into the fingers, into the face, and up into the head, and the heart within beats for want of them, ready to ſwoon away.
Ask wounded ſpirits whether Gods Word be not full of Majeſty: Twenty years time not enough to heal the wound of a word of Gods mouth: Oh the Majeſty of that word!
Look upon the whole Creation, upon the Earth, upon the Sea, upon the Heavens, do they not all-ſpeak the Majeſty of Chriſt? God is mightier than the noiſe of many waters, yea, than the Mighty waves of the Sea. The toſſings, rollings, and roarings of the Sea, Do they not ſpeak loudly the Majeſty of Chriſt? But, ah ſinner! The toſſings, rollings, and roarings of a troubled ſoul, ſpeak the Majeſty of Chriſts word much more: Knowing therefore the terrour of the Lord, we perſwade men.
2. Kingdoms have Supremacy: This is Baſis Majeſtatis.
Christ is a great King over all, as the Pſalmist titles him.Pſal. 29.
God hath ſet Chriſt over all, ſo ſhould we; as God hath ſet him, ſo do you, over all, in all things.
Now ſelf-denyal is an excellent means that Chriſt may Reign: Thou muſt deny thy Kingdom, that Chriſt may have his; you muſt lay down your Crowns at his feet, that he may wear his Crown upon his Head.
And this is a ſweet Teſtimony of Grace in the heart, if the heart can endure Tribulation, that Chriſt may Reign; If it can ſuffer all things, that Chriſt may do all things; if it can lye low, that Chriſt may be exalted; when we are moſt annihilated, our Lord and his Myſteries are moſt admired.
Sixthly, They know thankfully. The beams of Knowledg that ſhine into them, melt them into pangs of Thankfulneſs, that they ſhould have the Honour and Happineſs to know thoſe things that they know.
They would not be without Chriſt whom they know, not for a thouſand Worlds.
They would not be without the miracles of love, and peace, and pardon in Chriſt which they have and know, for all the Worth of India.
They count themſelves to have been no better than brutes and beasts all the time they were without the Knowledg of thoſe Divine Rarities which now they lay up ſo cloſe in their hearts.
They adore God, that they ſhould know and ſee thoſe ſaving ſecrets which are hid from the eyes of ſo many round about them.
Seventhly, The true Knowledg of ſpiritual things doth ſpiritualize. True Knowledg of Religion makes a man Religious.
Religion in Scripture is called Godlineſs: Without controverſie great is the Myſtcry of godlineſs; that is, The principles of1 Tim. 3. 15. Chriſtian Religion. Godlineſs is great gain, i. e. Chriſtianity. The Chriſtian Religion is great gain: Thus the Truths themſelves are called Godlineſs; Why ſo? Becauſe the true Knowledg of them begets an inward godlineſs.
As Religion it ſelf is called Faith, and the grace in the ſoul is alſo called Faith: Why ſo? To ſhew that Faith begets Faith; that is, the Truth revealed begets Faith, and muſt be received by Faith.
Therefore one word includes both the Object, the thing believed, and likewiſe the Diſpoſition of the ſoul to that Object. So Religion is called Godlineſs, becauſe the true Knowledg of it begets Godlineſs.
Oh! See then what makes a true Chriſtian: What, when a man nakedly believes Divine Truths? When he knows the Principles of Faith, doth that make him a true Chriſtian? No: But when Religion makes him Religious, when theſeTit. 1. 1. Truths work Godlineſs: for Religion is a truth according to godlineſs. Where the Truths of Religion are embraced, there is Godlineſs with them: A man cannot embrace Religion in Truth, but he muſt be godly; becauſe Religion is Godlineſs, ſo it is called, for that it tends to beget all Piety, and Virtue, and Godlineſs in the heart.
And therefore if the Myſteries of Heaven work not Godlineſs, a man hath but an Humane Knowledg of Divine things.
When Lucius a bloody Perſecutor offered to confeſs his Faith, hoping thereby to gain an opinion that he was Orthodox, Ruſſin. Hiſt. Eccleſ. l. 2. c. 6.Moſes a Religious Monk refuſed to hear him, ſaying, The eye might ſometimes judg of one's Faith as well as the Ear; and that whoſoever lived as Lucius did, could not believe as a Christian ought.
A man knows no more of Chriſt, than he is ſanctified; he knows no more of Divine things than he eſteems and affects: he knows no more of the Myſteries of Heaven, than he brings the whole inward frame to be like the things; He that ſaith, 1 John 2. 4.I know God, and keepeth not his Commandments, is a lyar, and the truth is not in him.
No doubt but Hophni and Phineas being Prieſts, had a literal Knowledg of God; yet being prophane, they are ſaid expreſly not to have known him, They were ſons of Belial, they knew 1 Sam. 2. 12.not the Lord.
Eighthly, If we know God aright, we know God in us: for we come to know God ſavingly by Regeneration, and ſo by little and little we come to know God in us, knowing in our ſelves thoſe Divine perfections which the Holy Ghoſt attributes to God.
We know the Holineſs of God by the Beam of Holineſs which he hath irradicated into our hearts: We know the love of God by the working of love in us towards him, and towards his Saints: We know hatred of ſin in God, by knowing in our ſelves an hatred of ſin; we know the Mercy of God, by finding in our ſelves an Image of his Mercy towards our Enemies; As Chriſt ſaith, Be ye merciful, as your heavenly Fathers is merciful.Luk 6. 36.
And it is a clear caſe, We could never know in God Truth, Juſtice, Goodneſs, were we not in ſome meaſure true, juſt, and good; it being natural for Man to judg of others, according to that which he knows in himſelf.
The ſpirit makes me to know Omnipotency in God, through the great Power which he ſhews in me, mortifying me, and making me alive: The ſpirit makes me know Wiſdom in God, by the Wiſdom which I get through his Holy Spirit; he makes me know Juſtice in God, becauſe he juſtifieth me in Chriſt; he makes me know Truth in God, becauſe he keeps promiſe with me: he makes me know goodneſs and mercy in God, becauſe he bears with my ſlothfulneſs and ſins.
Ninthly, This leads me to another, much like it; true Knowledg of the Myſteries of Heaven is experimental.
A man never ſtands firm, and ſolid, and conſtant in the Faith, till he hath in himſelf ſome experience of that which he knows and believes.
And 'tis certain, That he holds ſo much firmneſs, as he holds of experience in himſelf, and no more.
It befalls us in believing and knowing the Goſpel, as it doth in knowing at firſt ſome wiſe and godly Man.
As long as we know the Wiſdom and Godlineſs of ſuch a man, only by the relation of other men, we are ſo diſpoſed, that other men coming, and making a contrary relation, we change our opinion we had of him, at leaſt doubt of it, till at laſt having ſtrict familiarity with him our ſelves, we know by experience that the relation of him is true, which was made to us, and then no man is able to perſwade us to the contrary.
So long as we believe the Goſpel, and the Myſteries of Heaven only by the relation of Preachers, we believe it, till other Preachers come and tell us the contrary, and then we believe the other way, or at leaſt doubt of the Truth we had from the firſt Preacher, till by having experience of that which is preached in the Goſpel, we ſtand firm and conſtant in that which we know and believe; and then all the men in the World are unable to unſettle or change our Faith and Knowledg, after 'tis confirmed by our own experience.
As for example, here's a Goſpel-Mystery, That God hath puniſhed all our ſins upon Chriſt, and redeemed us from wrath, if we believe in him.
Now thy great work and deſign ſhould be to get the experience of this Myſtery in thee, that God hath puniſhed thy ſins in Chriſt, and redeemed thee from wrath.
Queſt. You will ſay, how is the experience of Faith gotten?
Anſw. Then a man hath experience of that which he believes, when he hath peace in his Conſcience; when he hath the fruit of that which he believes in himſelf; being aſſured in himſelf, that he can appear in the Judgment of God, with that ſelf-ſame ſecurity wherewith he would have appeared, if he had lived with that innocency wherewith Chriſt lived, and had (by Gods will) fuffered that which Chriſt ſuffered.
Ʋſe. 5. If it be ſuch a tranſcendent priviledg to know the Myſteries of the Kingdom of Heaven; Oh, then act your ſouls with diſires and endeavours after the Knowledg of theſe Divine things: For,
1. Our ſouls are made for theſe things: What are our ſouls made for, but for excellent things? And what is excellent, but the Myſteries of Heaven? Is the ſoul made to lay her mouth to the breaſts of the World, and ſuck in wealth and riches which ſhe muſt ſpit out again? I tell you, theſe are but dunghils to a ſoul.
2. They put Glory upon the ſoul: They are glorious, and make us glorious: The Knowledg of God in Chriſt is a glorious Knowledg: and the Goſpel is called a glorious Goſpel: theſe things put a Glory upon our ſouls.
VVhat a glorious thing is it, when (by the Myſteries of Heaven) a weak man ſhall have power againſta a ſtrong Devil?
VVhen a poor Creature (fleſh and blood) ſhall (by ſome virtue diſtil'd through the Myſteries of Heaven into him) have ſuch a ſtrong Faith in the promiſe of forgiveneſs of ſins, and ſuch a mighty Faith in the promiſe, that all ſhall turn to his good; that all the gates of hell ſhall not prevail over that weak ſoul? VVwhat a glorious thing is this?
And what a glorious thing is it, when an impotent and unable ſoul ſhall by an Ordinance of God have ſtrength over thoſe corruptions and ſins which others are ſlaves to? That mean men of low and cheap education and parts, ſhould not be taken with thoſe things that others are beſotted with, that are of more excellent natural parts than they? VVhat a glory of grace is this!
3. Did ye know the Myſteries of the heavenly Kingdom, ye would wonder at nothing in the world beſides.
VVhat is the reaſon that ſilly men are taken up with admiration of ſmall and poor things here below; but becauſe their thoughts are not employed nor raiſed up to theſe high and great Excellencies?
The Poet ſaith,
Nil admirari, prope res est una numici,Hor. Epiſt. 1. Epiſtol. 6.
Sola que quae poſſit facere & ſervare beatum.
To wonder at nothing, is the only thing to make us happy.
VVhilſt men ſtand wondring at the glory and fooliſh luſtre of the VVorld, Oh! this honour, and that greatneſs is a goodly thing, they are undone; they are taken with it, and ſo undone: This makes thoſe whoſe names are not written in the book Revel. 17. 8.of life, to wonder at the beaſt, (as it is in the Text), ſaying, Oh! what a godly order have they among them, one under another? And this makes them worſhip him, as it is in another Text; All that dwell upon the earth ſhall worſhip him, Revel. 13. 8.whoſe names are not written in the book of life.
As the Philoſophers ſpeaking of the Knowledg of Cauſes, ſay, That the Knowledg of the cauſe takes away admiration, O foreign, He that wonders, ſeems to be ignorant: Ariſt. 1. Metaph. cap. 2.As Countrey-men, that wonder at the Eclipſe of the Sun, or at a Blazing-ſtar, or at an Earth-quake, it is from their Ignorance of the Cauſes: a Philoſopher wonders not at theſe things: And therefore Pythagoras ſaid, That the end of Philoſophy is, that we ſhould wonder at nothing.
So, They that wonder at the Glory of the World, and of earthly Dignities (Oh! It is a fine thing to be rich, and to ſhine in greatneſs), it ſprings from their Ignorance: It is the nature of ſhallow men to wonder at the things of this World.
A wiſe man wonders at nothing, becauſe he knows greater things; he hath ſeen greater matters than thoſe the world can ſhew: Do you think a wiſe Chriſtian will ſtand wondring at great and rich men, at great places and honours, and ſuch things?
Alas, He hath had greater matters in the eye of his ſoul; and what can be great in this world to him, to whom the World it ſelf is not great?
What is great in this world to him that hath ſeen Chriſt, and converſed with God?
Oh! come then, and know the Myſteries of the Kingdom of Heaven: Theſe will ſo dazle your eyes with their glory, that you ſhall wonder at nothing in the world beſides.
To dwell in the favour of men, and to riſe up into high places, and have the world ſmile upon you, are theſe the things ye wonder at?
Truly Sirs, If we would wonder, let us come to Religion, there we have him whoſe name is Wonderful, that is Jeſus Iſa. 6.Chriſt.
There we have his Laws and Teſtimonies, which are wonderful; Thy teſtimonies are wonderful, therefore doth my ſoul Pſal. 119. 129.keep them.
There is peace that paſſeth all underſtanding: joy unſpeakable and full of glory.
There we have the ways of his Wiſdom, and his dealings with the Saints, which are wonderful, as Job ſaith, Things too Job. 42. 3.wonderful for me, which I knew not: To bring us to life by death, to glory by ſhame, to perfect his work in abaſement, to bring it low, that he may raiſe after.
But how may we know theſe Myſteries of the Kingdom of Heaven?
1. You muſt uſe all means; you muſt read, and hear, and diſcourſe; you muſt ſtudy the things of God, and converſe with the Saints to whom God hath revealed theſe Myſteries.
The Miniſtry of the Word is the golden pipe through which theſe Divine Myſteries flow down into your Knowledg.
And then meditate of theſe things, till the heart be warmed: faſten your thoughts on them every day: It is your Wiſdom to ſpend conſideration on them, Oh that my people were wiſe, that they would conſider their latter end; I ſay it is your wiſdom to conſider the Excellency of theſe Myſteries of Religion, the Beauty of them in themſelves, the fruit and ſweetneſs of them in this world, and in the world to come.
An ingredient in the uſe of means after this Knowledg, is, that you muſt ſearch for it: The promiſe of finding Knowledg, is only to ſuch as ſearch for Knowledg: It is ſuch a precious treaſure, that it lyeth deep in the bowels of Scripture: Thou Prov. 2. 4.ſhalt find wiſdom—if thou ſeekeſt her as ſilver, and ſearcheſt for her as for hid treaſures.
There are two places, two veins eſpecially, where wiſdom is to be found; there is the Book of Gods Word, and the Book of Gods Works; the Book of Scripture, and the Book of Providence.
In theſe two Books we are to ſearch and ſtudy out the Knowledg of the Myſteries of Heaven: The Word reveals them, the hand of Providence doth diſpenſe them: The Word unfolds them, Providence makes all things to further them in the ſoul.
And let me tell you, One great means to irradiate your Knowledg of the Myſteries of Heaven, is to know that Myſtery of ſinfulneſs that is in you, and that Myſtery of miſery that lieth upon you: It is not to be conceived (as Jeremy ſaith), How deceitful the heart is, and how deſperately wickea, what a depth of corruption lyeth there?
The curſed and woful ſtate we are in by nature, is not to be conceived: Man's apprehenſion is too little to take in all the Dimenſions of it: to lye under the eternal wrath of God, what head can comprehend it? VVhat created ſoul can fathom in her wideſt thoughts the wrath of an infinite God? Who can tell what Hell is? And how hot the fire is which Gods Almighty wrath hath kindled to all eternity? As eye hath not ſeen, nor ear heard, neither have entred into the heart of man the things which God hath prepared for thoſe that love him: ſo neither hath eye ſeen, nor ear heard, nor can the heart of man conceive thoſe depths and treaſures of miſery that men are in by nature: Here we may cry out, Oh the depths! Therefore the more tranſparent Knowledg we have of the Myſtery of Corruption, and of the dreadful miſery we are in by ſin, the more we ſhall wonder at the unparalell'd goodneſs of God in the Myſtery of our ſalvation; the one will ſharpen the appetite of the other.