of his Father. 'No man hath seen God at any time; Christ the only begotten Son, in the bosom of the Father,' John i. 18, he discovers the Father, and his meaning to mankind. Who ever could have thought of such a depth of mercy unto fallen man, when God promised the blessed seed, Gen. iii. 15, if God himself had not discovered it? Therefore this reconciling of justice and mercy, it is a mystery of heavenly wisdom that the creature could never think of, as it is excellently set down, 1 Cor. ii., through the whole chapter.

2. Again, It is a mystery; because when it was revealed, it was revealed but to few. It was revealed at the first but to the Jews: God is known in Jewry,' &c., Ps. xlviii. 3. It was wrapped in ceremonies and types, and in general promises, to them. It was quite hid from most part of the world.

3. Again, When Christ came, and was discovered to the Gentiles, yet it is a mystery even in the church, to carnal men, that hear the gospel, and yet do not understand it, that have the veil over their hearts. It is hid to them that perish,' 2 Cor. iv. 8, though it be never so open of itself to those that believe.

4. In the fourth place, It is a mystery, because though we see some part and parcel of it, yet we see not the whole gospel. We see not all, nor wholly. 'We see but in part, and know but in part,' 1 Cor. xiii. 9. So it is a mystery in regard of the full accomplishment.

5. Yea, and in the next place, it is a mystery, in regard of what we do not know, but shall hereafter know. How do we know divine truths now? In the mirror of the word and sacraments. We know not Christ by sight. That manner of knowledge is reserved for heaven. So here we know as it were in a kind of mystery. We see divine things wrapped up in the mirror of the word, and the mysteries of the sacraments. Indeed, this comparatively to the Jewish church is to see the face of God in Christ,' 2 Cor. iv. 6-a clear sight, but compared to that we shall have, it is to see in a glass, or mirror. If we look back, it is a clear sight; if we look forward, it is a sight as it were in a mystery. Even that little that we do know, we do not know it as we shall know it in heaven.

Let a man once

Quest. But is the doctrine of the gospel itself only a mystery? Ans. No. All the graces are mysteries, every grace. know it, and he shall find that there is a mystery in faith; that the earthly soul of man should be carried above itself, to believe supernatural truths, and to depend upon that he sees not, to sway the life by reasons spiritual; that the heart of man should believe; that a man in trouble should carry himself quietly and patiently, from supernatural supports and grounds, it is a mystery. That a man should be as a rock in the midst of a storm, to stand unmoveable, it is a mystery. That the carriage of the soul should be turned universally another way; that the judgment and affections should be turned backward, as it were; that he that was proud before should now be humble; that he that was ambitious before should now despise the vain world; that he that was given to his lusts and vanities before should now, on the contrary, be serious and heavenly-minded: here is a mystery indeed when all is turned backward. Therefore we see how Nicodemus, as wise as he was, it was a riddle to him when our blessed Saviour spake to him of the new birth, that a man should be wholly changed and newmoulded; that a man should be the same and not the same; the same man for soul and body, yet not the same in regard of a supernatural life and being put into him, carrying him another way, leading him in another manner, by other rules and respects, as much different from other men as a man

differs from a beast. A strange mystery, that raiseth a man above other men, as much as another man is above other creatures. For a man to be content with his condition, in all changes and varieties, when he is cast and tossed up and down in the world, to have a mind unmoveable, it is a mystery. Therefore St Paul saith, Philip. iv. 11, 12, I have entered into religion,' as it were, I have consecrated myself.' The word is wondrous significant. 'I have learned this mystery, to be content.' It is a mystery for a man to be tossed up and down, and yet to have a contented mind. I can want, and I can abound; I can do all through Christ that strengtheneth me.' Why? I have consecrated myself to Christ and religion, and from them I have learned this point, to be content. Therefore in the text here, as we shall see afterwards,-not only divine truths are a mystery great is the mystery of godliness'-but he insists on particular graces, preached to the Gentiles, believed on in the world:' these are mysteries.

In Christ, all is mysteries: two natures, God and man, in one person; mortal and immortal; greatness and baseness; infiniteness and finiteness, in one person.

The church itself is a mystical thing. For under baseness, under the scorn of the world, what is hid? A glorious people. The state of the church in this world, it is like a tree that is weather-beaten. The leaves and fruit are gone, but there is life in the root. So, what is the church? A company of men that are in the world without glory, without comeliness and beauty; yet notwithstanding, they have life in the root, a hidden life: 'Our life is hid with Christ, in God,' Col. iii. 3. The church hath a life, but it is a hidden mystical life, a life under death. They seem to die to the world, but they are alive. This is excellently and theoretically followed by St Paul: As dying, and yet we live; as poor, yet making many rich,' 2 Cor. vi. 9. A strange kind of people; poor and rich, living and dying, glorious and base. Yet this is the state of the church here in this world. They are an excellent people, but they are veiled under infirmities of their own, and the disgraces and persecutions of the world. So we see both the doctrine itself, and the graces, and the head of the church, and the church itself, are nothing but mysteries.

Use 1. Is it so that religion is a mystery? Then, first of all, do not wonder that it is not known in the world: and that it is not only not known, but persecuted and hated. Alas! it is a hidden thing. Men know not the excellency of it. As great men's sons in a foreign country, they find not entertainment answerable to their worth, but as they are apprehended to be by strangers: so these divine truths they find little acceptance in the world, because they are mysteries; not only mysteries in the tenet, but in the practice. Therefore the practice finds such opposition in the world: 'Father, forgive them,' saith our blessed Saviour, they know not what they do,' Luke xxiii. 34. The world knows not what they do, when they hate and persecute religion and religious persons. The church is a mystical thing, and religion is a mystery. It is hid from them. Shall we be moved with the disgraceful speeches of carnal men? They speak they know not what. The thing they speak against is a mystery. Therefore what should we regard the speeches of the world, or follow the example of the world, in embracing religion? Religion is a mystery. Let the world be never so great, it is not the knowledge of great men, or of rich men, it is the knowledge of godly men; it is a mystery of godliness.' Shall we follow the example of the world in religion when it is a mystery, and a mystery

' of godliness,' that only godly men know and embrace? Look not, therefore, to the greatness of place, or parts, &c. It is a mystery.

Use 2. Again, If it be a mystery, then it should teach us to carry ourselves suitable to it. Nature taught even the heathens to carry themselves reverently in their mysteries; Procul este profani, Away, begone all profane (a). Let us carry ourselves therefore reverently toward the truth of God, towards all truths, though they be never so contrary to our reason. They are mysteries altogether above nature. There are some seeds of the law in nature, but there are no seeds in nature of the gospel. Therefore we should come to it with a great deal of reverence. St Paul teacheth us an excellent lesson, Rom. xi. 33. When he entered into a depth that he could not fathom, doth he cavil at it? No. 'Oh the depth! Oh the depth!' So in all the truths of God, when we cannot comprehend them, let us with silence reverence them, and say with him, 'Oh the depth!' Divine things are mysteries; the sacraments are mysteries. Let us carry ourselves towards them with reverence. What is the reason that there is one word in the Greek (b) and in other languages to signify both 'common and profane? Because those that come with common affections and common carriage to holy things, they profane them; because as the things are great, so they require a suitable carriage, not a common carriage. We profane the sacrament if we take the bread and wine as a common feast; as St Paul saith, You discern not the Lord's body,' 1 Cor. xi. 29. We profane mysteries when we discern not. Beasts and beast-like men discern not the relation of things; that these outward elements have reference to great matters, to the body and blood of Christ. They do not discern them from common bread and wine, though they be used to raise up our souls to the bread of life.

So likewise when we come to the word of God, and 'look not to our feet,' Eccles. v. 1, but come to the church as if we went to a play or some common place, without prayer, without preparation; when we come with common affections, this is to come profanely. Here we come to mysteries, to high things, to great matters. Therefore when we come to converse

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with God we must not come with common affections; we must carry ourselves holily, in holy business, or else we offer to God' strange fire,' Num. xxvi. 61. God was in this place,' saith Jacob, and I was not aware of it,' Gen. xxviii. 17. So when we come to hear the word, when we go to pray, when we receive the sacrament, God is here, and mysteries are here, and we are not aware of it. It is a shame for us not to labour to bring suitable dispositions. It is a matter of that consequent, life or death depends upon it. You know what St Paul saith, 1 Cor. xi. 30, ‘For this very cause some are sick, and some weak, and some sleep,' some die. Why? For coming with common affection, for not discerning the Lord's body,' for not examining ourselves, for not having answerable dispositions to the greatness of the mysteries we go about. Let us not think it enough to come to the sacrament, and then let the reins loose to all kind of vanity. The very heathens would be ashamed of that. It is the bane and blemish of religion, and such a thing for which we may fear that God will give whole Christendom a purge, I mean, for our excess.

There is a lawful use of feasting* and comely recreations; but to come with unjustifiable vanities, that are not fit at any time, when we should honour God for the greatest gift that ever was, for the incarnation of his Son; to be more profanely disposed then, and to give ourselves to more * In margin here, 'Application to the Feast of Christ's Nativity.'-G.

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loose courses than at other times, how can it but provoke the justice of God, especially it being common? Amongst other things we may justly look for the vengeance of God for this, not only upon this or that place, for it is the fault of Christendom. Shall we carry ourselves thus profanely at these times, when we should walk in a holy disposition? Is this the way to be thankful to God? Let us labour to entertain and embrace these mysteries of the gospel as we should, with a suitable carriage to them; for the gospel will no longer tarry than it hath suitable love and affections to the greatness of the thing. The gospel may leave us, we know not how soon, and go to people that are as barbarous as we were before the gospel came to us. The Romans thought they had victory tied to them, but we have not these mysteries of the gospel tied to us. If we labour not for an answerable carriage, as God hath removed the gospel from the Eastern churches of Asia, that are under the tyranny of the Turks now, so he may, and we know not how soon, take away these blessed and glorious mysteries. Let us reverence these mysteries and bless God for them, and labour to express our thankfulness in our lives and conversations, that God may delight to continue with us, and continue his blessed truth among us. Do but conceive in your own selves what equity is it, that truths should be obtruded to men that care not for them; that live under the mysteries of the gospel with as much liberty to the flesh as if they had never heard of it; that their lives are not better than pagans, perhaps worse. When these things grow general, will God continue these mysteries to us, when there is such a disproportion of affection and carriage? Judge of these things. God should deal justly with us if he should leave us to the darkness of Gentilism, and popery, and confusion, and carry the gospel further west still, to a people that never heard of it, where it should have better entertainment than it hath had of us. I beseech you, let us labour to carry ourselves answerable to this blessed and great mystery, if we would have it continued longer among us.

Use 3. Again, Are these things mysteries, great mysteries? Let us bless God, that hath revealed them to us, for the glorious gospel. Oh, how doth St Paul, in every epistle, stir up people to be thankful for revealing these mysteries? What cause have the Gentiles, that were in the shadow of death' before, to be thankful to God? What kind of nation were we in Julius Cæsar's time? As barbarous as the West Indians. The cannibals were as good as we (c). We that were so before, not only to be civilized by the gospel, but to have the means of salvation discovered, what cause have we to be enlarged to thankfulness? And shall we shew our thankfulness in provoking his majesty? There is nothing in the world that is a ground of that thankfulness, as the glorious gospel, that brings such glorious things as it doth. Men are thankful to men for teaching and discovering the mysteries of their trades, and shall God discover the great mysteries of the gospel of Christ, and shall not we be thankful? Are there not thousands that sit in darkness ?' Is. xlii. 7. The Romish Church, is it not under the mystery of iniquity?' 2 Thes. ii. 7. And that we should have the glorious mysteries of the gospel revealed to us; that the veil should be taken off, and we should see the face of God in Christ,' 2 Cor. iv. 6; what a matter of thankfulness is it to all gracious hearts that ever felt comfort by it!

Use 4. Again, It is a mystery. Therefore it should teach us likewise not to set upon the knowledge of it with any wits or parts of our own, to think to search into it merely by strength of wit and study of books, and all human

helps that can be. It is a mystery, and it must be unveiled by God himself, by his Spirit. If we set upon this mystery only with wits and parts of our own, then what our wits cannot pierce into, we will judge it not to be true, as if our wits were the measure of divine truth; so much as we conceive is true, and so much as we cannot conceive is not true. What a pride is this in flesh, in worms of the earth, that will make their own apprehensions and conceits of things the measure of divine truth, as heretics heretofore have done? It was the fault of the schoolmen in later times. They would come with their logic only and strong wits, and such learning as those dark times afforded, to speak of grace, of the gospel, of justification. They spake of it, and distinguished in a mere metaphysical and carnal manner. Therefore they brought only human learning. They were furnished with Plato and other natural learning, and with these they thought to break through all the mysteries in religion. We must not struggle with the difficulties of religion with natural parts.

It is a mystery. Now therefore it must have a double veil took off: a veil from the thing, and the veil from our eyes. It is a mystery in regard of the things themselves, and in regard of us. It is not sufficient that the things be lightsome that are now revealed by the gospel, but there must be that taken from our hearts that hinders our sight. The sun is a most glorious creature, the most visible object of the world. What is that to a blind man that hath scales on his eyes ? So divine truth is glorious. It is light in itself, but there are scales on the eyes of the soul. There is a film that must be taken off, there is a veil over the heart, as St Paul saith of the Jews; therefore they could not see the scope of Moses directing all to Christ. Naturally there is a veil over men's hearts, and that is the reason, that though they have never so many parts, and the things be light in themselves, yet they cannot see. Therefore I say the veil must be taken both from the things and from our hearts; that light being shed into lightsome hearts, both may close together.

Use 5. Again, Being a mystery, it cannot be raised out of the principles of nature, it cannot be raised from reasons.

Quest. But hath reason no use, then, in the gospel?

Ans. Yes. Sanctified reason hath, to draw sanctified conclusions from sanctified principles. Thus far reason is of use in these mysteries, to show that they are not opposite to reason. They are above reason, but they are not contrary to it, even as the light of the sun it is above the light of a candle, but it is not contrary to it. The same thing may be both the object of faith and of reason. The immortality of the soul, it is a matter of faith, and it is well proved by the heathen by the light of reason. is a delightful thing to the soul in things that reason can conceive of to have a double light, for the more light the more comfort; to have both the light of nature, and the light of grace and of God's Spirit.

And it

That which reason should do here is to stoop to faith in things that are altogether above reason, as to conceive Christ in the womb of a virgin, the joining of two natures in one, the trinity of persons in one divine nature, and such like. Here it is the greatest reason to yield reason to faith. Faith is the reason of reasons in these things, and the greatest reason is to yield to God that hath revealed them. Is not here the greatest reason in the world, to believe him that is truth itself? He hath said it, therefore reason itself saith, it is the greatest reason to yield to God, who is truth itself. Therefore faith stands with the greatest reason that can be. For things have a greater being in God's word than in themselves, and