The Greatness of the Mystery of Godliness, Sermons · Sermon 2
SERMON II.
1 TIM. 3.16.
And without controverſie great is the myſtery of godlineſſe, &c.
IN theſe words, there is a full and ſummary comprehenſion of the deepeſt divine truths that ever came out of Gods heart, and a ſeale of confirmation added to the aſſurance of them; they are not things which hang on uncertaine grounds, but have ſuch demonſtrations within themſelves, that they are without all controverſy, confeſt abſolutely by al Saints; not but that ſome doe deny them, but that in themſelves they are to be beleeved by the Saints. There is no place in all the Scripture, that in one verſe, doth Epitomize all Divinity, as this; that I may call it a Map of both worlds, wherein at once you may behold all that, which would coſt you all your life to travell over, and ſee in the fulneſſe of its Glory.
All Divinity may be reduced to two heads: Gods manifeſtation in Chriſt, and Chriſts manifeſtation in us; God in Him, and He in us; and both theſe are laid out to the full in the Text.
We may well admire the fullneſſe, and ſhortneſſe of Divine expreſſion in the Scripture, that ſo much ſhould be wrapt up in ſo little; more then to have Homers Iliads compriz'd in a nut-ſhell. Turn over all the Volumes of Nature, all the large writings of Prophane or Divine Authors, they containe not ſo much matter as one of theſe expreſſions will hold forth unto us.
That which I ſhall begin with, is the generall deſcription of Divinity, which is laid down in theſe words;
Great is the Myſtery of Godlineſſe.
foreign.
Wherein you have, firſt, the thing deſcribed, that is Godlineſſe; or elſe you have,
The ſubject, Godlineſſe.
The predicate, Myſtery.
The adjunct, a Great Myſtery.
2. The deſcription it ſelfe, it is a Myſtery.
3. The adjunct, our Title to expreſſe by, it is a Great Myſtery.
The Apoſtle cannot containe himſelfe in ordinary expreſſions; to ſay it was a myſtery is an exceeding large expreſſion beyond our apprehenſions; but in that he cals it a great myſtery, he raiſeth our thoughts, and loſeth our underſtanding.
This obſerve by the way, you can never ſpeake too high of, nor admire too much any thing of the Goſpell; when you have ſpoken to the utmoſt, and have loſt your ſelfe and your hearers, yet then you are below what glory is conteined in them; you may ſpeake too much of any creature, and preſently tranſgreſſe in your commendations, but it is impoſſible that ever any expreſsions ſhould reach Goſpell-myſtery; Hyperboles in the world are the excretion of our frothy wits, and ſerve but only to indulge our corrupt affections; but as one ſaith, Deus & Coelum non patitur hyperbolen, all the height of expreſsions and wit ſtrained through the narroweſt and pureſt fancy can never be too high in expreſsing Goſpell-glory. Gods own ſpirit is as it were ſtreightned, and at a loſſe for expreſsions to ſet forth the deep myſteries of the Goſpell; and though what is ſpoken of them be proper, yet they are far under the things themſelves, and no more than Pictures and Phantaſmes to the reality of thoſe things themſelves. What words can be given to ſet forth inviſible, and immortall, and immenſe glory. God hath help'd our ſenſes and underſtandings by thoſe expreſsions, though in all that is written he hath ſpoken below himſelfe; if a man ſhould paint the glory of the ſun, what colours could he uſe, or how would he limb out the nature of a ſoule? why ſpirituall myſteries are far more inviſible and glorious.
1. I ſhall begin in the firſt place with the ſubject of the propoſition, that it Godlineſs.
2. Shew that it is myſtery.
3. That it is a Great myſtery.
That every word as well ſingle as compounded may have its weight.
For the firſt, the word (foreign) ſignifies the right worſhipping of God in the generall ſignification of it; and it is uſed by the heathens to expreſſe the worſhip of their Gods: But in that notion it is not meant here; beſides, what was ſaid the laſt time of the nature of Godlineſſe, in regard of the communion of the two expreſsions truth and godlineſſe, I ſhall proceed more particularly to expreſs the nature of it.
It is uſed three waies in Scripture.
1. For the whole doctrine of the Goſpell as a generall word which containes whatever is demonſtrated concerning God; ſo it is called the doctrine which is according to godlineſſe, 1 Tim. 6.3. thus godlineſſe is truth.
2. It is put for the inward worke of all theſe truths on the heart, for the gracious qualifications of a ſoule ſutable to the truths of the Goſpell; they are put both together by the Apoſtle, Tit. 1.1, 2. the acknowledgement of the truth which is after godlineſs, it imports the inward frame of the ſoule in conformity to the truths which are godlineſs.
3. It is put forth the holy walkings of a Saint in the world from the patterne of theſe ſpirituall truths, 1 Tim. 4.7. exerciſe thy ſelfe in godlineſſe, that is, in all the waies of holineſs; by godlineſs here is meant the whole ſum of divinity, the circumference of all Religion, eſpecially that which contains the great contrivance of Gods wiſdome and love in the Goſpel, and the manifeſtation and working of it in us; It is not meant barely of the truths themſelves, but of the workes of theſe truths in the Saints.
So that godlineſs conſiſts in the light of truth, and in the life of grace; God manifeſting himſelfe in the light of truth, and working in the life of love and grace in the heart.
There is a forme of godlineſſe which the Apoſtle ſpeaks of, 2 Tim. 3.5. a meere externall profeſſion and garbe of godlineſſe, there is no myſtery in that, men may take up a curious picture of holineſs without much ado, nature can reach that myſtery; but there is a power of godlineſs which conſiſts in the life and ſpirit of truth in the ſoule, that is a myſtery.
Will you know then what godlineſs is? It is the openings of Gods glory in its ſelfe, and the workings of it gloriouſly in the ſoule. Godlineſſe lies not in the bare expreſſion of words, nor in the externall forme of profeſſion of theſe words: But it lies in the divine glory of God which is wrapt up in theſe words, and the gracious diſpoſitions and affections of the ſoule to theſe things; What a great matter is it for a man to confeſs Jeſus Chriſt to be the Son of God, to pray and expreſs outward words accordingly: But to ſee the myſtery of that glory which is in this that Chriſt is Gods Son, and to have the powerfull influence of it in the ſoule, this is godlineſſe, and that which is called a great myſtery.
Thus then the whole manifeſtation of God in the Goſpell, all the actings of his glory in truth, and all thoſe truths wrought in the ſoule, is this godlineſſe which the Apoſtle well cals a great myſtery; though this muſt be added, that the Apoſtle eſpecially aimes here at the truths themſelves, and Gods manifeſtation of his glory in them.
Now ſecondly, This he cals a myſtery; It is a high expreſsion, and worthy to be appropriated unto godlineſſe; and the Holy Ghoſt ever makes uſe of it when he would ſet forth the unexpreſsible nature of Goſpell-truth; therefore to open it:
1. It ſignifies ſome ſecret and hidden thing that is above vulgar apprehenſion; its word that comes from (foreign) which ſignifies to ſhut up, and hide a thing that none may find it and know where it is, as men hide jewels and precious things from common hands; therefore Daniel ſaith, It is God in heaven that reveales myſteries or ſecret things, Dan. 2.28. Thus godlineſſe is a myſtery hidden from the eyes of thouſands, hidden in Gods own breaſt from everlaſting, and as the Apoſtle expreſſeth in Eph. 3. hidden from generations of men. The Goſpell is Gods ſecret, that which is his boſome counſell. Angels nor men could not have known it, if God had not revealed it; ſo that it is a myſtery which without revelation is unknown, that which cannot be demonſtrated or argued out, but its nature conſiſts in revelation. Among the heathen they had their myſteries 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 diſcovering hidden myſteries. Though the Goſpell be now revealed, yet it is a myſtery, becauſe once it was kept ſo ſecret.
2. And which follows from thence, that is a myſtery which hath any thing in its owne nature which is not obvious, and which lies not open to the quick and preſent apprehenſions of men; as ſome things in nature are ſaid to be myſteries, and in government there are arcana imperii, hidden things of ſtate that the vulgar cannot pry into; ſecret wheeles that move many actions which they cannot ſee move, only do behold the outward action; the things of the Goſpell are arcana Dei; though we ſee the things done, yet we ſee not theſe inviſible glorious wheels which did act them; and thus though the thing it ſelfe be revealed, yet becauſe the reaſons of them lye under ground they are called myſteries; thus the converſion of the Gentiles, and the calling of the Jews are both called myſteries, Rom. 11. thus divine truths are myſteries; thou heareſt of Chriſt, and haſt manifeſtations of God to thee, but alas the infinite reaſon God hath acted from, the ſecret wheels that have run along in every veine of Gods love, that is unknown; who hath ſearched his counſels, ſaith the Apoſtle? All Gods actions to us they have come from infinite and unſearchable counſels; go into a Chymiſts ſhop, there thou findeſt ſeverall extractions of mettals which thou ſeeſt, and taſteſt, but how he did it thou know'ſt not; that is a myſtery to thee, what art he uſed in ſo rare a thing which to thy eye ſeemes contrary and impoſsible; godlineſſe hath been acted in ſuch an inviſible way that it may well be called a myſtery: How hath the Load-ſtone puſled all the heads of the greateſt ones in the world, that they have left it as a myſtery, a thing only to be beleeved, but the reaſon not known, only have reduced its power under a generall notion of Sympathy, and all, becauſe men knew not the occult reaſons of its nature. That God ſhould carry himſelfe in ſuch a hidden way of glory that none can find out his ſteps but only by the effects of it, and that we can only ſay it is ſo, but not how, or why it is ſo, is the myſtery of godlineſſe.
3. That is a myſtery, whoſe inward nature and excellency cannot be expreſsd, but is wrapt up in outward figures and repreſentations, that which is ſo glorious in its own Nature, as it cannot be ſeen or manifeſted to us, but by the intervention of ſome externall medium. Thus marriage is ſaid to be a great myſt'ry, becauſe it is ſet to convay the hidden and myſtical Marriage between Chriſt and the Church. Eph. 5. One would have thought all along that Chapter; he ſpoke in a literall ſence of marriage, but at laſt he ſums up all; this a great myſtery: But I ſpeak concerning Chriſt and the Church. Thus all the Goſpell in generall, and in particular, is full of myſteryes; Its owne Nature is vailed in words and outward Types: Gods relations to us and Chriſts, under the notions of Husband and Wife, Father and Children; God compared to light; Chriſt ſet out by a Lyon, a Lambe, a Shepherd: Grace expreſs'd by gold and ſilver, and precious ſtones: Heaven by Paradiſe. All which things doe rather vaile, then expreſſe theſe hidden glories in them, and all theſe titles which are ſo many myſteries, of Chriſt in which are contain'd the Nature of things far above them. And under all theſe is covered the realtie that God is to the ſoul. As Hieroglyphicks doe denote ſomething that is internall; ſo doe all the expreſſions of Scripture, and all the manifeſtations of God, but repreſent ſome hidden glorie that at firſt we cannot perceive. Therefore Chriſt delivers the Goſpell in Parables, and tels his Diſciples; Unto you it is given to know the Myſteries of the Kingdome. God makes many ſhapes and appearance of theſe inward beauties, that we may come to learn what they mean, by theſe ſenſible things. As ſome ſtately pictures are covered over with a Curtaine, that every one that comes into the room, cannot ſee them: So is it with the things of Heaven; they are repreſented in groſſe bodies, which is as a Curtaine before them. and untill that be drawn, none can behold them. The Sacraments, they are outward ſignes of an inviſible glory; in Water, and Bread, and Wine, are repreſented and vailed, Chriſt in his perſon, and merrits, in all his holineſſe to the ſoule; he that comes and touches theſe things, and taſts them, may ſee but little in them, more then in ordinary bread, but only God diſcovers a myſtery under theſe ſignes, unto a Saints Faith, makes the ſoule ſee Chriſt in his Nature and Merits, and feel him in his Vertue. So in preaching the high and unexpreſſible love of God is to be let forth in the words of a Miniſter; which words can never expreſſe what that love is.
And ſoules may heare a thouſand of the moſt Goſpell-Sermons that can be preach'd, and yet underſtand nothing of Divine Truth, only there is a myſtery vailed in theſe words; and the great and inward things of God are manifeſted thorough theſe words: And this is one great reſpect wherein the godlineſs is call'd a myſtery, becauſe its own Nature is not to be expreſt, though it be repreſented by outward things.
4. It is a myſtery, becauſe of the fulneſſe, and vaſtneſſe, and variety of its manifeſtations; it is ſo ful, as that it cannot be diſcovered at once; it is ſo vaſt, as that it cannot be lookt into but by degrees; the variety of its actings are ſo many, as that you have it open'd in ſeverall parcels. As ſome looks that you have ſeen, have ſo many ſeveral wards and turnings in them, that though they be in one peece, yet you muſt have divers keys, and divers turnings to open it; as ſeverall artificiall Boxes, folded in one another; ſo is the mystery of the Goſpell, though one intire peece of Heavenly light, yet interwomen with ſuch varietie of turnings, and ſpreading it ſelfe abroad into ſo vaſt a circumference, that you cannot ſee but a little of its glory, as you can ſee no more of the Sun, then in your owne Horizon. So ſaith the Apoſtle, Rom. 1. The Righteouſneſſe of God, is revealed from Faith to Faith. And in the Revelations; The Book of the Lambe had ſeven Seales.
Take godlineſſe in its ſelfe, and the whole bulk of it, and it is ſo large, as it reacheth from everlaſting to everlaſting; and all along it is manifeſted in a multitude of new expreſſions and demonſtrations.
Take it in all the particulars of it, and every one is a diſtinct myſtery, and ſo large, that there is not any one part of it fully diſcovered, or to be compleatly knowen; very other knowledge may be ſoon attained unto, men have come to a great perfection in it; but all our life is but a learning of this art, none profeſſe to be Maſters of it, all are Scholars, and the more they learne, they wonder the more at their own ignorance, there is ſo much behind. It is delivered in ſhort ſentences, that all the wits in the world have been racking their heads, but to beat out knowledge of it. All the former ages have had worke enough for all their parts too, and to ſerve but their age, out of the very letters in which this myſtery is written; and yet the after ages wonder that they have known no more, and could dig no more glory out of this one Myne. The very out-ſide, and Characters of the Goſpell, have tortur'd the ſtrongeſt heads from age to age, but to underſtand the meaning of it. And how much doe Saints find in the Goſpell, in this age, as if there were a new manifeſtation of God unto the world: Yea and the ages to come ſhall know more of this myſtery then we have.
The Apoſtle. Epheſ. 2.7. Hath an expreſſion in the Epheſians, which is obſervable, viz. That in the Ages to come he might ſhew forth the exceeding riches of his grace, foreign. The ſuperabundant riches of grace, that is but one part of this myſtery, yet it is in an extream exceſſe: Why had not God revealed grace enough in the former ages; and in that preſent age, in calling in the Gentiles, in converting ſo many thouſands at once; what a deal of that grace had Paul himſelfe. 1 Tim. 1.14. He ſaith, that grace did ſuperabound to him, before he writ to the Epheſians, and is there any more grace to be revealed? Oh, yes; herein lies the myſtery of grace, that he hath reſerved exceeding riches of grace, for the ages to come, grace that never ſaw light before, as if he had yet a fuller magazine of riches of grace for the latter ages, and unto this day, we ſee grace running over all bounds on the Creatures. And we may ſay the like of every part of godlineſſe; It is ſuch a vaſt body of light and glory, that it can be ſeen by no eye in the world at once. God hath laid out every part in a diſtinct excellency: As when you goe to buy curious things at the Exchange, there are ſo many varieties, that you muſt have one box opened, then another, and by degrees ſee all their commodities: Therefore you have it ſaid of the manifeſtations of God in the old Teſtament. 1 Heb. 1. foreign. God manifeſted in his glory, by peece-meale, and in divers wayes and adminiſtrations, becauſe of the abundance of glory in it; ſo not in the new Teſtament, theſe truths are ſet forth in divers adminiſtrations, divers operations, and multitude of gifts; ſome have one gift, ſome another, and yet all but opening one and the ſame myſtery, in various and ſeverall waies; the whole variety of diſpenſations is called by the Apoſtle Peter, 1 Pet. 4.10. The manifold wiſdome of God, or the wiſdome of God variouſly manifeſted, one and the ſame wiſdome acted in ſeverall glories (foreign.) And thus godlineſſe is a myſtery indeed, which hath ſuch manifold wiſdome in it, ſo highly, and diverſly, and ſucceſsively acted.
Fifthly, A myſtery is put to expreſs the depth of knowledge, the profoundneſſe of any Science; it is knowledge unknown as it were unto the moſt, that which few know, or can dive into. It is not the ſcum or froth of wit, but the height and depth of wiſdome; to be known in myſteries is to be a man of learning and knowledge, as we ſay: Thus is godlineſſe a myſtery, that it hath the bottome and depth of all counſell and wiſdome in it; in the contrivance of godlineſſe God acted his utmoſt and eternall wiſdome, and there you have the bottome of his heart turned up; theſe things that lay deep in the boundleſſe ſea of eternity are brought in ſight unto our eyes; the Apoſtles expreſsion of it is this, he brought life and immortality to light, through the Goſpell. As if ſome man of rare parts ſhould bring to knowledge ſome ſecret and ſtrange contrived plot of great conſequence into a ſtate; why by the Goſpell which is the ſyſteme of godlineſſe, light, and immortality, the greateſt things of moſt infinite concernment are brought to light; you read in the Corinthians of the deepe things of God which the Spirit reveales, 1 Cor. 2. (foreign) theſe deep things are nothing elſe but this myſtery of godlineſſe, which come out of the depth of wiſdome, and power, and love unto our ſoules.
In Rom. 11. the Apoſtle ſpeaking but of one part of this myſtery in the rejection of the Jews, cries out in admiration, (foreign) Oh the depth both of the wiſdome and knowledge of God, &c. godlineſſe is no ſhallow thing, an outſide of knowledge, but the very depth of wiſdome and knowledge, the word ſignifies a gulph that hath no bottome at all.
There is not a part of godlineſſe but you muſt go back unto eternity to find its beginning, it containes the weightieſt and important things of immortality and glory; the Elephant may ſwim in theſe ſtreames, the ſoule may ſoone be drowned in wading into theſe waters, loſe his feet, and have the billows of immortality and unſearchable wiſdome overflow him; godlineſſe containes things which reaſon cannot reach, which wit cannot expreſſe, which the vaſteſt underſtanding cannot containe. Senſe is ſwallowed up, reaſon is non-pluſt while it deales with thoſe myſteries; the Apoſtle profeſſeth that they are ſo deep that none but the bleſſed ſpirit, who knows all things, can reveale them; yea, and he ſaith, that he ſearcheth the deep things, &c. As if they were ſo deep that the Spirit it ſelfe muſt ſearch into them before he can know them; not but the Spirit knows all things, but to expreſſe unto us what myſterious things are in godlineſſe.
Babylon in the Revelations is called a myſtery, becauſe of the depth of deceit and policy whereby ſhe ſtands, Rev. 10.7. In a word, whatever is darke in it ſelfe, or delivered in hidden and unuſuall termes, that is called a myſtery, whatever cannot be known but meerly by Revelation, Rom. 16.25. Thus is the Goſpell, and all Religion purely to be diſcovered by the revelation of the ſpirit of God; thus much of what the Word in its uſe imports: I muſt apply this ere I go farther.
Ʋſe 1. It may ſerve as a reaſon to informe us, why no more are acquainted with the Goſpell, it is a myſtery; the moſt of men are ignorant of the ordinary, and the common principles of nature, there are but a few of ſtrong apprehenſions that can fathome them, but the things of Religion are myſteries far above the reach of nature; no marvell if the wiſe men, and the noble men of the world are ſo fooliſh in theſe things; for the Apoſtle gives the reaſon, We ſpeake the wiſdome of God in a mystery, 1 Cor. 2.7. the wiſdome of God is made known in the Goſpell, and in a myſtery; what is that? why it is vailed in outward, and poore, and low expreſſions, which all their parts cannot ſee into.
The Apoſtle profeſſeth, that no naturall man can reach the meaning of them, 1 Cor. 2.14. All the things of Chriſt they are paradoxes, ſtrange things to men of great judgements in the world; and the reaſon is, becauſe they are ſpiritually to be diſcerned: (foreign) this is a great objection againſt many things of truth, ſuch great men and wiſe men can ſee no reaſon for it; it is no wonder, for they are myſteries: Thoſe which will find out this riddle muſt plow with another Heifer than ſenſe and reaſon, and naturall endowments. God hath ſo ordered that he hath choſen the fooliſh things of the world, (foreign) to confound the wiſe things of the world. 1 Cor. 1.27.
Therefore the Goſpell is called the wiſdome of God, as oppoſite to the wiſdome of men; And the Apoſtle ſaith poſitively, that it was wiſdome in ſuch a myſtery that none of the Princes of this world knew; Nay, the Spirit jeeres all the learned of the world in this very thing, becauſe of their groſſe ignorance, (foreign?) Where is the Scribe? Where is the wiſe? Where is the diſputer? hath not God made fooliſh the wiſdome of the world? 1 Cor. 1.20. (foreign) Chriſt he bleſſeth his Father for this, that he had hid theſe things from wiſe and prudent and revealed them unto babes, Mat. 11.
There is a twofold knowledge of Religion: A hiſtoricall, or notionall, and ſpirituall, and myſticall; the firſt, theſe which are moſt wiſe may come unto the moſt exact knowledge of, as far as letters and words will expreſſe things, as much as outward Characters can expreſſe inward life; and they may know the true ſence and meaning of things in the Goſpel, according to what either the hiſtory, or the tenor of ſuch words will import, and have as reall meaning of the words as the beſt of Saints may have: But this is (haerere in cortice) to ſtick at the rind, they can never ſpiritually ſee into that glorious myſtery which God intends by thoſe expreſſions.
But this I would have all to note, though the myſtery is more than can be expreſt in word, and there is a further glory hidden than is expreſt in any ſentences divine, yet there is no myſtery contrary to the very ſenſe and meaning of the poſitive words of ſcripture.
Ob. So that if any aske how far the light of humane reaſon can go in the finding out theſe great myſteries?
Sol. I anſwer, No farther than what the ſenſe of words will beare, and the deductions, and concluſions from thence, (which yet may be as true for the notion as any knowledge which enlightned ſouls have) but into the intimate glory and nature of the things themſelves, and Gods deſigne of love and glory in them, all the light of nature cannot ſee, for they are ſpirituall things, though cloathed with earthly formes, and expreſſing themſelves by earthly mediums, and they are to be judged in their owne nature, and their ownlight. (foreign) judging ſpirituall things by ſpirituall, as the ſun muſt be tried by its own light, not, by the ſtars or a candle; for example ſuppoſe a mans ſoule be affected with joy or griefe, or taken up with apprehenſions of ſome high nature, and it breakes forth in words or writing to expreſſe this, any man which hath reaſon can tell what the words mean, and ſo gives judgement of his workings: But to ſee intimately how that ſoule works, how the ſpirits flow up and downe in the workings of the ſoule on thoſe apprehenſions, none can imagine but one that is poſſeſt with the very ſame paſsion, and can go as it were purely into ſuch a ſoule; ſo may I ſay of all the myſtery of the Goſpell, the ſound of words, the ſenſe of things which they hold forth, nature may ſee, reaſon may apprehend: But to behold the ſpirituall glory and beauty of God in theſe above all things elſe, none but the ſpirituall man, one who hath his heart in the boſome of thoſe glories, can ſee. Therefore the Apoſtle prayes for the Epheſians, Eph. 1.17, 18. That they might have the Spirit of wiſdome and revelation, in the knowledge of him, the eyes of their underſtanding being enlightned, they might know, &c.
2. Ʋſe. What cauſe haſt thou to bleſſe God for ever, who haſt any thing of this myſtery made known to thee? It was hid from ages and generations of men, and hath God revealed it in any meaſure to thy poor ſoule? Oh what a deal of wonder ſhould it raiſe in thy heart. It is as a great myſtery, to reveal this in thee, as the things themſelves doe hold forth. The Apoſtle to the Coloſſians, magnifies the diſpenſation of it, 1 Col. 26, 27. And he cals it the riches of the glory of the myſtery, which is, Chriſt in you. This myſtery holds forth the unſearchable riches of Chriſt to the poor ſoul: Oh, men doe not know what a mercy it is, to have a revelation of this glorious Chriſt, in ſuch a myſtery, in their owne ſoules; that muſt needs be a glorious mercy, which Chriſt doth ſo heartily thanke his Father for, Mat. 11.
There is not ſuch an expreſſion in all the Scripture againe, where Chriſt doth ſo expreſſely thanke his Father, as for the revelation of theſe great things to poore ſoules.
God might have ſhut up thee in blindneſs with the world, given thee only parts and gifts in the world, heightned thy underſtanding, to have contemplated the ſecrets of Nature, and it had born a great mercy, or at moſt might have inlightned thy reaſon, to have taken in the outward notion of the Goſpell: But hath he revealed Chriſt in thee, let thee ſee into the wonders of glory, which no tongue can expreſſe, and given thee the light of his Glory in thy heart? Oh, how ſhould thy ſoule be raviſhed with the riches of God's love to thee?
3. Ʋſe. If Religion be a myſtery, how ſhould we wait on God for the manifeſtation of every truth of it: when we come to heare the Goſpell, we ſhould come as to myſteries, lay downe our owne carnall reaſon and unbeliefe, and look for God to teach us, and to reveale his owne glory in us.
There is a twofold vaile muſt be taken away, the one from our eyes, and the other from the things themſelves.
1. God muſt open divine truths to us in their owne Nature; there is a vaile that lies on them, viz. the darkneſſe of the expreſſion of them; nay, the reſplendentneſſe and exceeding glory of truth in its ſelfe, is as a vaile before it, as the glory of the Sun is as a vaile unto it, that we cannot look ſtedfaſtly on it to behold its Nature. Now, God muſt remove all vailes from godlineſſe, and make its glory raking unto us, and not only ſo: But
2. The vaile muſt be taken off from our eyes; though theſe things were never ſo lightſome, yet if we are blind, it is all one to us: light and darkeneſſe is at one with a blind man. The Apoſtle ſaith of the Jewes, that when Moſes was read there was a vaile on his face; they could not ſee thorough theſe outward ſhadowes, the living ſubſtance, Jeſus Chriſt; but the reaſon was, becauſe the vaile was on their hearts: But when the vaile is taken off, then we behold with open face, the glory of God, as in a glaſſe. 2 Cor. 3 ult.
Men ſtrive to excell in knowledge in the world, to dive into things that are not common, which others underſtand nor. Oh Brethren, here is knowledge indeed, to comprehend this myſtery of godlineſſe.
1. In the knowing this a man comes to be privy to all God's eternall plots and deſignes of love and grace unto the world.
2. Soules which behold this myſtery, they ſee their own perſons, and happineſs wrapped up in it; for it is a myſtery for us, and in us.
3. In knowing this, a ſoule is able to reconcile all contradictions, both in himſelfe and the world, for they all have their reaſon here, which in Nature, are abſurdities.
4. There is no way to take thy heart or worke on thy ſoule by any truth, but as thou ſeeſt in the hidden and myſterious excellency of it; all outward apprehenſions of divine things, will goe no farther then the outward man.