A Mystery
embrace him, to obey him, that man is not yet a true Christian; for Christianity is not a naked knowledge of the truth, but godliness.
Religious evangelical truth is 'wisdom;' and wisdom is a knowledge of things directing to practice. A man is a wise man, when he knows so as to practise what he knows. The gospel is a divine wisdom, teaching practice as well as knowledge. It works godliness, or else a man hath but a human knowledge of divine things. Therefore, he that is godly, he believes aright and practiseth aright. He that believes ill can never live well, for he hath no foundation. He makes an idol of some conceit he hath, besides the word; and he that lives ill, though he believe well, shall be damned too. Therefore a Christian hath godly principles out of the gospel, and a godly carriage suitable to those principles. And indeed, there is a force in the principles of godliness, from God's love in Christ, to stir up to godliness. The soul that apprehends God's truth aright cannot but be godly. Can a man know God's love in Christ incarnate, and Christ's suffering for us, and his sitting at the right hand of God for us, the infinite love of God in Christ, and not be carried in affection back to God again, in love and joy and true affiance, and whatsoever makes up the respect of godliness? It cannot be. Therefore it is not a cold, naked apprehension, but a spiritual knowledge, when the soul is stirred up to a suitable disposition and carriage, that makes godliness. Now this godliness is 'A Mystery.'
What is a mystery?
The word signifies a hidden thing. It comes of muein,‡ which is, to shut or stop the mouth from divulging. As they had their mysteries among the heathen, in their temples, which they must not discover,
therefore there was an image before the temple with his finger before his mouth, shewing that they must be silent in the discovery of hidden mysteries. Indeed, the mysteries of the heathens were so shameful, that they did well to forbid the discovery of them. But I speak only to unfold the nature of the word, which is to shut, or keep secret.
1. A mystery is a secret, not only for the present, but that it was a secret, though it be now revealed; for the gospel is now discovered. It is called a mystery, not so much that it is secret, but that it was so before it was revealed.
2. In the second place, that is called a mystery in the Scripture which, howsoever it be clear for the manifestation of it, yet the reasons of it are hid. As the conversion of the Gentiles, that there should be such a thing, why God should be so merciful to them, it is called a mystery.
So the calling of the Jews, it is called a mystery, though the thing be revealed. Yet that God should be so wondrous merciful to them, that is a mystery. When there is any great reason that we cannot search into the depth of the thing, though the thing itself be discovered, that is a mystery; as the conversion both of Jews and Gentiles.
3. In the third place, a mystery in Scripture is taken for that that is a truth hid, and is conveyed by some outward thing. Marriage is a mystery, because it conveys the hidden spiritual marriage between Christ and his church. The sacraments are mysteries, because in the one, under bread and wine, there is conveyed to us the benefits of Christ's body broken and his blood shed; and in the other, under water, a visible outward thing, there is signified the blood of Christ.
In a word—to cut off that which is not pertinent—mystery in Scripture is either the general body of religion, or the particular branches of it. The general body of religion is called a mystery in this
place. The whole Christian religion is nothing but a continued mystery, a continuation of mysteries, a chaining together of mystery upon mystery.
And then the particular branches are called mysteries, as I said before. The conversion of the Jews, and likewise of the Gentiles, before it was accomplished, it was a mystery. So the union between Christ and the church is a great mystery, Eph. 5:25; but the whole gospel is here meant, as Christ saith, Mark 4:11, 'The mysteries of the kingdom of God,' that is, the description of the gospel. What is the gospel? The mystery of God's kingdom, of Christ's kingdom—a mystery discovering how Christ reigns in his church, and a mystery of bringing us to that heavenly kingdom. So, then, the whole evangelical truth is a mystery.
For these reasons:
1. First of all, Because it was hid and concealed from all men, till God brought it out of his own bosom: first to Adam in paradise, after the fall; and still more clearly afterwards to the Jews; and in Christ's time more fully to Jews and Gentiles. It was hid in the breast of God.
It was not a thing framed by angels or men. After man was fallen to that cursed state, this plot, of saving man by Christ, came not into the head of any creature, to satisfy justice by infinite mercy; to send
Christ to die, that justice might be no loser. It could come from no other breast but God's. It must be a divine heavenly wisdom.
Therefore it was a plot devised by the blessed Trinity, the Father, Son, and Holy Ghost. It was hid in the secret closet of God's breast.
Christ brought it out of the bosom of his Father. 'No man hath seen God at any time; Christ the only begotten Son, in the bosom of the Father,' John 1:18, 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. 3:15, 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. 2, 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. 48:3. 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. 4:3, 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. 13:9. 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. 4:6—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.
Quest. But is the doctrine of the gospel itself only a mystery?
Ans. No. All the graces are mysteries, every grace. Let a man once 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 new-moulded; 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. 4:11, 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. 3:3.
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. 6:9. 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 23:34.
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 its 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. 11:33.
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. 11:29. 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. 5:1, 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 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. 26:61. 'God was in this place,' saith Jacob, 'and I was not aware of it,' Gen. 28:17. 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. 11:30, '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 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. 42:7. The Romish Church, is it not under the 'mystery of iniquity?' 2 Thes. 2:7. 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. 4:6; 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 shew 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. And it 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.
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 faith is above reason. Therefore it is the reason of reasons to believe when we have things revealed in the word. That is one use of reason in mysteries, to stop the mouths of gainsayers by reason, to shew that it is no unreasonable thing to believe.
Use 6. Again, Seeing it is a mystery, let no man despair. It is not the pregnancy of the scholar here that carries it away. It is the excellency of the teacher. If God's Spirit be the teacher, it is no matter how dull the scholar is. It is a mystery. Pride in great parts is a greater hindrance than simplicity in meaner parts. Therefore Christ, in Mat.
11:25, he glorifies God that he had revealed 'these things to the simple,' and concealed them from the proud. Let no man despair, for the statutes of God 'give understanding to the simple,' Ps. 19:7, as the psalmist saith. God is such an excellent mighty teacher, that where he finds no wit he can cause wit.* He hath a privilege above other teachers. He doth not only teach the thing, but he gives wit and understanding. It is a mystery. Therefore as none should be so proud as to think to break thorough it with wit and parts, so let none despair, considering that God can raise shallow and weak wits to apprehend this great mystery.
Use 7. It is a mystery, therefore take heed of slighting of divine truths. The empty shallow heads of the world make great matters of trifles, and stand amazed at baubles and vanities, and think it a grace to slight divine things. This great mystery of godliness they despise.
That which the angels themselves stand in wonderment at and are students in, that the wits of the world they slight and despise, or dally withal, as if it were a matter not worth reckoning. But I leave such to
reformation, or to God's just judgment, that hath given them up to such extremity of madness and folly. Let us labour to set a high price on the mysteries of godliness.
Quest. How shall we come to know this mystery as we should, and to carry ourselves answerable?
Ans. We must desire God to open our eyes, that as the light hath shined, as the apostle saith, Titus 2:11, 'the grace of God hath shined;' as there is a lightsomeness in the mysteries, so there may be in our eye. There is a double light required to all things in nature,—the lightsomeness in the medium, and in the sight; so here, though the mysteries be now revealed by preaching and books and other helps, yet to see this mystery and make a right use of it, there is required a spiritual light to join with this outward light. And hence comes a necessity of depending upon God's Spirit in conversing in this mystery. There must be an using of all helps and means, or else we tempt God. We must read and hear, and, above all, we must pray, as you see David in Ps. 119:18, 'Open mine eyes, Lord, that I may see wonders in thy law.' There are wonders in thy law, but my eyes must be opened to see them. He had sight before, but he desires still a further and clearer sight; and as the poor man in the gospel that cried after Christ, when he was asked, 'What wouldst thou have?
Lord, that mine eyes might be opened,' Mat. 20:33, so should every one of us,—considering it is such a ravishing mystery,—cry after God and Christ, 'Lord, that my eyes might be opened, that I may see wonders in thy law;' that I may see the wonders in thy gospel, 'the unsearchable riches of Christ,' Eph. 3:8. Therefore it is that St Paul, in Eph. 1:17 and Eph. 3:3, he prays for 'the Spirit of revelation,' that God would vouchsafe that Spirit to take away the veil of ignorance and unbelief from our souls that we may see; and as it is Eph. 3:18,
'that we may comprehend the height, and breadth, and length, and
depth,' and all the dimensions of God's love in Christ. This must be done by the Spirit of God, for as St Paul divinely reasons in 1 Cor.
2:11, 'Who knows the things of God, but the Spirit of God?' Therefore we must plough with God's heifer. If we would know the things of the Spirit, we must have the same Spirit.
Now the Spirit doth not only teach the truths of the gospel, but the application of those truths, that they are ours. This truth of the gospel is mine, the sacrament seals it to me. The preaching of the word takes away the veil from the things, and the Spirit takes away the veil from our souls. It is the office of the Spirit to take the veil off the heart, and to lighten our understandings; and likewise to be a Spirit of application to us in particular. It is to no purpose to know that these things are mysteries, unless they be for us and for our good, that we know Christ is ours, and that God is reconciled to us.
Therefore, saith the apostle, 'he hath given us the Spirit, to know the things that are given us of God' in particular, Rom. 5:5. So the Spirit doth not only bring a blessed light to the Scriptures and shew us the meaning in general, but it is a Spirit of application, to bring home those gracious promises to every one in particular, to tell us the things that are given us of God; not only the things that are given to the church, but to us in particular. For the Spirit of God will tell us what is in the breast of God, his secret good-will to the church; he loves the church and he loves thee, saith the Spirit: therefore he is called an 'earnest' and a 'seal' in our hearts, because he discovers not only the truth at large, but he discovers the truth of God's affection in all the privileges of the gospel,—that they belong to us. What a blessed discovery is this, that not only reveals divine truths to us, but reveals them so to us, that we have our share and interest in them!
1. Therefore, whensoever we take the Book of God into our hands, when we come to hear the word, beg of God the Spirit: 'My house,'
saith God, 'shall be called the house of prayer,' Isa. 56:7; not only the house of hearing of divine truths, but the house of prayer. In the use of means, we must look up to God and Christ. It is impudency and presumption to come to these things without lifting up our souls to God. Therefore there is so little profit under these glorious mysteries, because there is so little prayer and lifting up the heart to God. We should go to Christ, that 'opens, and no man shuts; and shuts, and no man opens,' Rev. 3:7. He hath the key of David. Go to him, therefore, that he would both open the mysteries and open our hearts, that they may close with them.
In Rev. 5:4, St John wept when the book with 'seven seals' could not be opened. He wept that the prophecy was so obscure, that it could not be understood; but then Christ takes the book and opens it. So when we cannot understand divine mysteries, let us groan and sigh to Christ. He can open the book with seven seals, and he lays open all the mysteries as far forth as it concerns us to know. God's children grieve when things are not discovered to them.
There is a contrary disposition in God's people to carnal papists.
They vex, that mysteries should be discovered. God's people grieve that they are not discovered enough. They make a perverse use of this. Divine truths are mysteries; therefore they may not be published to people. Nay, divine truths are mysteries; therefore they must be unfolded. Hence comes the necessity of the ministry; for if the gospel be a mystery, that is, a hidden kind of knowledge, then there must be some to reveal it. God hath therefore stablished an office in the church, with which he joins his own sacred Spirit, that both ordinance and Spirit joining together, the veil may be taken off:
'How can they understand without a teacher?' Rom. 10:14. And 'to us is committed the dispensation to preach the unsearchable riches of Christ,' saith St Paul, Eph. 3:6–8. Therefore there is this ordinance to
unfold these depths as much as may serve for us. Profane people, they think they know enough, they need not be taught; as if this were a shallow mystery, or none at all. It argues a profane and naughty heart, not to attend upon all sanctified means; all is little enough.
And sometimes God will not grant his Spirit in one means, because he will make us go to another, and from that to another, and run thorough all. He denies his Spirit of purpose in hearing, because he will have us to read; and denies it in that, because he will have us confer and practise the communion of saints; and all little enough to apprehend this glorious, excellent mystery. A man may know a profane heart, therefore, by despising the improvement of any means of knowledge. It is a mystery. Therefore God's people desire to have it taught.
2. Again, If we would understand these mysteries, let us labour for humble spirits; for the Spirit works that disposition in the first place:
'The humble, God will teach,' Ps. 25:9; the humble, that will depend upon his teaching. Now this kind of humility here required, it is a denial of our own wits,* though they be never so capacious for the things of the world. We must be content 'to become fools, that we may be wise,' 1 Cor. 4:10. We must deny our own understandings, and be content to have no more understanding in divine things than we can carry out of God's book, than we can be taught by God's word and ordinances. This humility we must bring if we will understand this mystery.
3. And bring withal a serious desire to know, with a purpose to be moulded to what we know; to be delivered to the obedience of what we know; for then God will discover it to us. Wisdom is easy to him that will. Together with prayer and humility, let us but bring a purpose and desire to be taught, and we shall find divine wisdom easy to him that will. None ever miscarry in the church but those that
have false hearts. They have not humble and sincere hearts, willing to be taught. For if they have that, then God, that hath given this sincerity and will, this resolution, that they will use the means and they will be taught, he will suit it with teachers. God usually suits men with teachers fit for their dispositions. Let a man have a naughty † heart, and he shall find flatterers to build him up in all violent and naughty courses. God in judgment will give him teachers that shall suit his disposition. But if he be a child of God, and have a sincere heart to know the truth, he shall meet with some that shall be as sincere again to tell him the truth. Therefore we should less pity men when we see them run into errors. God sees that they have naughty dispositions; indeed, if they be silly fools, God will have mercy on them, if they be sincere, though they be in error; but if we see men that may know the truth, and yet run into errors, know that such a man hath a poisonous heart, a malicious bent of heart against the truth, or else God would not give him up to such and such things as he is carried with. There is much in that man's disposition that is carried away with false teachers; I mean, where light is discovered.
But where God gives a willing mind, there he opens his meaning.
Wisdom is easy to him that will understand.
4. And take heed of passion and prejudice, of carnal affections that stir up passion; for they will make the soul that it cannot see mysteries that are plain in themselves. As we are strong in any passion, so we judge; and the heart, when it is given up to passion, it transforms the truth to its own self, as it were. Even as where there is a suffusion of the eye, as in the jaundice, or the like, it apprehends colours like itself; so when the taste is vitiated, it tastes things, not as they are in themselves, but as itself is. So the corrupt heart transforms this sacred mystery to its own self, and ofttimes forceth
Scripture to defend its own sin, and the corrupt state it is in. It will believe what it list. What it loves, it will force itself to believe,—
although it be contrary to divine mysteries,—when the heart is deeply engaged in any passion or affection. Let us labour therefore to come with purged hearts (it is the exhortation of the apostles James and Peter*) to receive these mysteries: they will lodge only in clean hearts. Let us labour to see God and Christ with a clear eye, free from passion, and covetousness, and vainglory. We see a notable example of this in the scribes. When they were not led with passion, and covetousness, and envy against Christ, how right they could judge of the gospel, and the unfolding of the prophecies to the wise men. They could tell aright that he should be born in Bethlehem. But when
Christ came among them, and opposed their lazy, proud kind of life, that kept people in awe with their ceremonies, &c., then they sinned against the Holy Ghost, and against their own light, and maliced †
Christ, and brought him to his end. So it is with men. When their minds be clear, before they be overcast with passion, and strong affections to the world, they judge clearly of divine things; but when those passions prevail with them, they are opposite to that truth that before they saw, in God's just judgment, such is the antipathy and emulation of the heart against this sacred mystery. The heart of itself is an unfit vessel for these holy mysteries; let us desire God to purge and to cleanse them. It is said of the Pharisees in the gospel, that when Christ spake great matters they scoffed at him. But what saith the text? Luke 16:14, 'They were covetous.' Let a covetous proud man come to hear the word: he cares not to hear these mysteries. His heart is so engaged to the world, he scorns and laughs at all. And men are unsettled. Sometimes they will grant truths, sometimes they will not, as their passions lead them. As we see in them towards St Paul, Acts 22:11, before he discovered himself to be a Pharisee, 'This man is not worthy to live.' But when he discovered himself on their side, 'I am a Pharisee, and the son of a Pharisee,' Acts 23:6. Oh how finely do they mince the matter! 'Perhaps an angel hath revealed it to him,' &c., ver. 9. He was an honest man then. So men either judge or
not judge, as their passions and affections carry them. Therefore it is of great consequence to come with clean hearts and minds to the mysteries of God.
There is besides this mystery, a mystery of iniquity, that St Paul speaks of, 2 Thes. 2:7. There is the mystery of antichrist, as well as the mystery of Christ.
Quest. And why is that called a mystery?
Ans. Because there is mischief, and error, and wickedness conveyed under seeming truth, and goodness, and virtue; even as in this, grace and goodness is conveyed to the world under a show of baseness and meanness. Therefore in Rev. 17:5, it is said, the beast hath 'mystery' in her forehead. Indeed, there is the 'mystery of iniquity' in popery. It was literally performed in Julius the Second; for in his papal crown there was written 'Mysterium,' &c., till at last it was blotted out, and instead thereof was written, 'Julius secundus papa' (d). They began to smell it might be found out. This is recorded by those that saw it.
It is a mystery indeed, but a 'mystery of iniquity.' But more particularly;— Quest. How a mystery of iniquity?
Ans. Because, under the name of Christ and of Christian religion, he is antichrist, opposite to Christ. He is both opposite—the word signifieth antichrist—and emulus, one that would be like Christ, a vice-Christ. He is such an opposite as yet he would be his vicar.
Under colour of religion he overthrows all religion; and while he would be head of the catholic church, he is head of the catholic apostasy.