Sibbes - Houston-Packer Collection BX9318.S45 L5 1638

IL i !;l t i tri / ol ro FROM 0° H EAVEN, Dífcorvering 0* FOUNTAINE OPENED. ,?Fi The ,ANGELS ACCLAMATIONS. 0 CHURCHES RICHES. RICH POVERTIE. r In foure `Ineatfes. ,. BY The late Learned and ReverendDivine, RICH. SIB S, Do&or inDivinitie, Matter of Katherine Hall J inCambridge and fometimes Preacher %¢4 at GRAYES-INNE. #20 Publitlled according to the Authors owne XL. Ili appointment, fubfcribed withhis hand; S;N to prevent impeded Copies. 0.90 Woe if :: AMO s3.7. eVtf. Surely the LordGod will doenothing, but herevealeth }4=, his (eorets to his rervant.r the Prophets. ¡A LONDON, 4,4 Prinre.l by E. Purflow forN. Bourne, at the Royall Exchange, and R. Harferd, atthegilt Bible in t t cenes head Alley in Pater-No(íer-Row. X638. 41A t 7. $ $$$ trit$11$144$$$$$$$41.9 t 3 4-

TO THE RIGHT HONOURABLE, 70B ER T, Earleof WARwiCx: And to the Right Honourable, theLady SOUS,,%1 NR, Counteil'e Of W AH W I C K E. His pious CONSORT. Right Honourable, H E R E are two things common to man, whofe nature is capable of Ho- Hour : one isan appetiteof Honour ; theother a mita- kinghimielfe about the matter or wayof Honour: Ainbition flints up the one and Ignorance caufeth the other; that fwels , this poyfons the heart of man. i A 5 The

TheFpifile2?edicatorie. The firmHumour did fo farre tranfport Ibme Ancients,that they placed veryF e- licitie in Honour, and made.-trange and unnatural) Adventures for the fame. i he fecoud, as an Evill, made them to make that to beHonour,which i,, not ; and de- nie that to be Honour, which is Honour indeed. It is no Honour, to be wicked . nor yet a way to Honour , with God, or good men, : and yet fome men doe glory in theirflame, accountingBafeneffe it ielfe' to be their Honour. It is the high&Honour (and indeed, nothing fo truly ennobled]) to be truly gracious, and godly ; andyet, with mul- titudes of men, Religion andGodlineffe are thought Baines and blernifhes ofHo- nour, ignoblingGrea[nefie it felfe,*hich they tho , as the greatJl harne. The Scriptures make Codlinefle. the formal) and intrinfecall Caufe, and Root of Ho- nour Nay, it is and was the opinion of the moff moderate Philofophers That Vertue is the proper Bads of Honour and that it doth belong to Vertue, as a Debt; and fomuch as vertuous, fomuch laonou-

The EpifileDedicatorie, i honourable.: and though it did not make, it did dreire a Morali happineffe. Me :-honour of being vertuous , is great to all ; molt, unto Perfònages whore blood wanes Noble, and Placesare emi- nent : theWorld eyeth fuch molt , and are willing to fee, if they will thine; and readie to commend, if they will be for- ward. When great ones are but in the common way of honouring God,which is meerely formali, and verbalt ; this is pleafing, and many times winning name and fame unto then-delves : But, when they are found upon the .fpeciall wayof honouring God, which is radical!, and vitali, the heart being inwardly afleded with the love and purpofe, and the life full of the courfes and d fcourfes of Godlinef e ; this makes Nobilirie it félf glorious, and em;nently to thine And certaine it is, that fuch (hall have from God the . onour of fecret Ac. ceptation,. (peciall Protection, external' PublicationN, Apd of eternal' Glorifica- /ion.; theybeing all Heires under Blef ing* .. A 4 This

`Ihe Epile Dedicatory. This honour, in all eminency, I with unto your HonJurs , by how the more God' bath already advanced and enlarged your Names and Families , not onely in many outward, but alto in many choife and fpirituall refpets For yot"úr. further helpe herein, I mike my; f elfc bold to pelent you with certaine Ser- m ins, heretofore preached by D. Mkt.; a man whole pi ty and parts made hire Honourable, l iving.'anll dead. Foritee to commend the Author` unto ybiir-Hcì- nours, were to make theWorld to judge him either of}rangerunto you, or 'a man :that had not ingratiated himfelfe with you, whilef} hee lived'reete unto you : I well knew, that he had an Honourable opinion of you both, and of yours ; and that maketh menot bluth, to paffe thefe his owne Labours under your Noble Pa- treniges : I know his workes doe and will fuffciently prayfe him ; and You that knew and loved him fo well, ¡hall (in vouchfafing to read over thefe enfu_ ing Sermons) finde'his Spirit in them , and in a manner , heare him (although dead)

7' he Epiftle Dedicatory.' dead) yet fpeaking unto you. Looke upon the Worke with acceptance , for the Fathers fake ; and let the World know, that he was a man fo defervedly refpeaed of you , that his learned La- bours fhall profit you ; andyou by them, may be quickned in all the pafiages of your life, to Honour that God who hath fo much Honoured you : which is the heartie defireof Tour HOMY., to h commandéd, IouN SEDIWIC X. A 5-

stfeStifteffle 'tit Sties& Sit '1O:THE R ER Ile hhej `Points àf Cbri(ßian Religion, and loch- ac are me above the Reach d,.Huts Wifedome, are thole that lye be- low, in the foundation ; and therefore are they l' called the Myfteries of the Kingdome of Heaven,,q4as. c 3. z z. and thedeepe things of God, z Cor. z. z o. And the knowledge of there things , it teamed an afcending into Heaven,lobn 3.13 . aknowledge of(itch things as eye hath not feene, nor eare heard nor -would ever haveentred into the heart of man, bad they not beene revealed to ue by him that came downe fromHeaven, even the fonne of man that is in Heaven. That blef3ed Apofile S, Paul thanwas -rapptup into the third [- leaven, didyet chiefejy delire tofludie and teach tl:efe Principles of the Dotrineof Chrift : I determined not to know

Td, theReader. knowany thing among you fave Iefus Chriít, and him crucified, z Cor.2..`z, Tea, and after all hit fiudieand teaching ;' niäe not alharned to confefe of himfelfe, that henxa not yet perfed in the knowledge of Chriff , nor had atraiíted fo much ae 'mitht be attained, kit vas therefore looking upward , 'and preiíing forward to that which was be- fore, Phil.; z,t 3. Arnd ìndeè44dt'DaVid delCnoîvZédged'; ierbiacerning bú re.aAtchirsg the 'Scriptures ingenerafl; that though he h-ddpro- ceeded ftirther- la the dircowrie of Divine Traths, then Dho¡e that vetit before him, Pfal, It9: 99 I`have mores.utilerftándirig then altiny TeacherA;` for thy i'etimünies are my meditation ; yet he It'ziis fuill to feeke óf that 4hieh mit'he be knowne, Verf. 96.' I have feene an end of all perfeCtion,but thy ;Commarr:iement is exceedingbroad. (Even do thofegreat nircoberers ofthe IVew- foïarad Lands%'rn `,Atmerica their retza-rise 'were ,s1)ò+rrt-t-o cönfée that there YVal gill a Pius-ultra, more might be defcred then veils et eerte, na y y ' Ye a cottcErnin t':he e lortás-thtngs'Peliealed `tlsato' IV in the gollYel concerning Vroceeel .cts Jarre me can,

Ephcf 3,8. ECIeÍ.iL.IL. Heb.s.u To the Reader. can,in the ¡Judieof them ; that,ire know,vill be notbang, to that -which if flill to,be learned: for the Riches of Chritt, hereindifcatered, are indeed unfearchable. 1 s ú n.o di fiaragement therefore at ad,either to thole that ar, the chiefe Matters of the Affemb.lies, to teach, or thole that are of the highell Forme in Chrifls Schoole, to learne,... yea,and that againe and againe, the first Prin, ciples, of the Oracles of God. Sure 1art how-ever others puffed up -with an opinion of their owne worth,may be otherwifè minded, the Reverend and learnedAuthor oftheft enfuing Treatifes was ofthis judgement ;, who, though he were a wife Mai er-builder,yet, aceor, ding to the grace that was given unto him, (whichwas indeed like that. ofElifha, in regard of the other Prophets, z King. z. 9: the elderBrothers Pri)iledge, a double por- tion) he wadBill taking all occafions to laywell . the foundation , and that in one of themof1 eminent. Auditories for. LearningandPietie that are in the Kingdome. They that were his conf ntHearers, know this well ;. they. that were not,may fee it by. thefe his Sermons, now pubi/bed , ( reduced, ai was deemed

To the Reader. deemedmoil fit, into forare fe verall T neatfes wherein, au the feaf,sn required , he full too;he the opportu+nitie of inflrut ing his Hearers in great Zl Flerie of our Reli,ion, The In carnationof the Sònne ofGod ; oneofthe chide Fundamentals of our Faith , one of thv chìefe of thofe Wonders in the Mercy- Seat,which the Cherubinsgaze at, which theangels delre toprie into, t Pet. I. It. And indeed)b reafonhe lake atfevarail times, and by occdjon of f many fevcrall Texts of Scripture concerning thisfubjeCt,thtre isjcarce any one of 'thafe; incomparable benefits which accren to to thereby , nor any of thole holyim- preßions which the meditation hereofought to worke in' ourhearts, which is not in (orne place or otherfweety unfolded. In thefirfl Treatife, the ,,A4yflerie itJelfe is indeed chiefely opened, and is therefore called, The Fountaine un- fealed : the ref;,a As in fo manyflreamges,con'ey to ur that Water of Life which ißuethfrom thence; teaching as bow to impro're the know- ledge hereof to the glory ofGod, and the fpirituall enriching of our owne pules. The noted Humilitie of the ,.Author I now the leße wonder at, findinghow often histhoughts dwelt on

To the Reader. or; the Nomination of Chrifl. If we that now reade them, be not changed into the fame image from glory to glory, it will be our orvne fault. This take from me, the Treatifès following are publifhed by Copies of his Ser- mons which bimfèlfe approoved andappointed, and that byfub jcribinghis o*'nehand,purpofely zo prevent imperfect Copies. Embrase them therefore as truly his and the Lord fó raite up thy heart in the carefullperufall hereo ,tbat thyprofiting may be feeneofall. Load. wooditreet, April x8. 1638. Thine in the LordJefus, A. Jncxssox.

THE CONTENTS OF THESE ENSVING TREATI S ES. THE SUMME OF THE fiCLI TREATISE. G Odline,fe,what. page 4 TheGoftel a Myaerie, why. lo Religion, why perfecuted. 4 How to carry our felves in Re- ligion. z S To blue God for Mysteries. 19 Not tofet on them with humane parts. 2 0 MyHerie.tofReligion above rea ion. 2 2 Not to de f aire oflearning Reli- gion. 23 Not toflight Divine Truths. 24 Godlinefe a great Afyiterie, why.. 34 How to be *Redwith it. 38 To endevour to learne it. 42 Gpolir eJe a Myfterie, without controverfe. ibid. Men live not worthy there My- fferie.r. 45 what Truth to account Catho- like. OfCod manifefl in theflefb. 5o Chriß juftißed in the Spirit. 70 Cbrift feene of Angels. 9 3 Chrift preached to the Gentiles.. I14 Chrisi 'beleeved on in the world. '37 Chrift received up in glory. 164 THE

THE CONTENTS. THE SUMME OF THE fecond TRR* T Y s a. ANgth an Heft, nhy. 205 Of glorifying God. 2 t 6 Thegreatneße of the glory of Redemption. 222 How to knowwhether weglorje God. 232 Hindranceof Godsglory. 238 Howto come toglorifie God.24; whencepeace comes. 252 Peace wrought by Chrifl, why. 258. How to know our peace with God. 262 Hose to maintains Peace with God. 2 69 Motives to flirre up to this peace. z Godsgoodwill, theground ofall good. 28z whyGod leverus in Chrifi 286 How to knowGods /evetour. z88 THE SUMME OF THE third TRRATISE. Nrifi was rich. 5 Chrift God, why 9 Chrift becamepeore. 'to Particular; ofChrißs pofirty. 13 Chriflspoverty our riches. x6 What richeswe haveby Chri,fH. 18. whywe are enriched by Chrifls poverty. 22 Riches byChrift, what. 26 Abatement ofout wardricbes3 S Flow to improve the riches of Chrift, 41 Hewed know weare in Gods fa- vour. 53 Gracemay be knowne. 55 Exampleof Chrifi Jbould move us togood worker. 62 How topreft by Chrifls exam- ple. 63 Motive to followChrifts exam- ple. 66 Manner of doinggood. 70 THE á

THE. CON TEN TS. THE SUMME OF fourth TREATISE. THere ifdifference ofpeople. 83 Godwill have fonte in the word rimer, why. ibid, Comfort that God mill heve a Church,when we aregone. 81 Gods childrenbutfew. 8 6 Godbath a fpeciall care of thofe few. , 8 8 Gods Church and -children af. PEW in the world, and.mhy. 94 Outwardpovertie a helpe to po ue;ti offpiritr 98 T HE Providence ferviceable to pre.: deflination. Io S SpirituaUpoverty,what it is not. 106 What it is. Ion Degrees of thispovertie. ibid. Before converfion. io8 A f te r conversion. 1 1 3 signes offpiritu4llpovertie. I ao How to corne to fyirituall Foyer. tie. 128 God trujled,as he is knowne. 13 4 Evidencesof tr e,ßí in God. 127_ How-to corne to trujl in God, 1,3 8 FINIS.

Otii$*fietntli kEtifititliiilittitritliiiiiiilitritii4 4(4 THE '16 5FOVNTAINE , OPENED: 06 'SO .06 .es TH, cVl 2 SIE`I I E i O CODLI NESSE , .os asi REVEAL ED. tkt I BY * The late learnedreverendDivine . 40G: pp 1\ICH SIBS, ., Dottor in Divititie Matter ofKatherine 443Ballin Cambridge, and fometimes Preacher at GRAYESINN E. atló t JOEL 3. 18. Ita ó And a Fountaine Pall come forth of the Houfe of the I ;kis Lord, and fhall water the valley Shittim. lib 4f; 1,1%., PF3ES. 3.3. 4Ks He bath madeknornnethe hiyflerie unto me, which in . 4s other agis trat not made known unto thefonneJ ofmen. al, 4Eá C-'4 40C LONDON; Printedby E. Purflorr for N. Bourne, at theRoyarl =.' .10R Exchange, and F,; Harfrd, at thegilt Bible in A"l`o 4}.rOi` Queenes.leadAlley, inPater-no(ter-7ezv, A r 63 8. CA* +CD. ..Q. 69. -eil. dm. .41. .®,. ..em. -ez. .0 ,!f3V oa +t t e®

THEFOU1`ITAI1`IE OPENED. O R, The e,`14Verieofgodlinefé REVEALED. j TIMOTHY 3. I6. And without Controverjie , Great is the Myfterie of Godlinefe. Gedmanifef ed in theßefh. lufiiftedin theSpirit. Seene ofAngels. Preachedunto the Gentiles.. 73elecvedon in the world. Received up toglorie. ,J'hiipC.,ue, ,.Li;. 61 . I HERE are two things that Cod . values more then all the World befides; the Church and the Truth : the Church, that is the Pillar andgroundof Truth , as it is in the former Verfe s the Truth of Religion, that is *the There° Seedofthe Church. Now theblefied. Apoftle tlie.words., S. Paul being to furnifh his Scholar Timorhie to B. the

2. The words J vidrd, Godlinef3e a ,i-Yl,yfierie, the Minifteriall Office, he doth it from two grounds efpecially ; from the dignitie of the Church, whichhe was to inftrut.& converfe in, and from theexcellency of theMyftcries 6fshe Gofpel,that excellent'Soùle-faving Truth:here- ttpon he doth ferioufly exhort Ti wothie to take heed how he converfed in the Churn of God, in teaching the Truthof God. The Churchof God, it is the Houfeof God, a company ofpeople that God cares for more then for all 41ánkind betides; for whom the World Elands, forWhom all things are ; It it the Church'ofthe living Gad, the Pillarandgroundof Truth. And for the Truth-of God, that mull be taught in this Church,that is foexcellent a thing, that we fee theblefl'edApo; ftle here ufethgreat words,high (tiles , lofrieex,' prefïioas concerning it. As thematter is -high, and great , fo theholy Apoftle .bath expreffions finable ; a full heart breeds full estpreffions. As no man went beyond S. Paul, in the deepe con- ceit of hisowne unworthineffe, andof his frate by nature; fo there was no man reached _higher in large and rich thoughts,and exprefhoñs'ofthe excellencie ofCirri ff, and the good things_ wee have by him : as we fee here:; letting, fö tlitl e excellency ofthe Minifteriall Calling, being, to deale with Gods Truth towards Gods d e,he Pets forth Evangelicall Troth: glorionifly ere; without controverfie, great it the My/ierte_of God, lineje;Godmanifefled in the f efh, &c. In thefe words then there is a Preface and, then, a particular explication ; there is á :foun,: taine,'

yodlitteffe a ,24yflerfe. I 3 taine,òr Spring,and the ftreames iffuing from it; the Róot,and the Banches ; there is (as it were) a Porch to this great Houle. Great Buildings have faire entrances ; fo this glorious defcription ofthe Myfterles of the Gofpél , it bath a faire Porch, and entry to it: Without controverfie,great is the MyßerieofGodlineffe. Then the Fabríck it felfe is parcelled out in fixparticulars Godmanifefteel in theflcfb; ruíhfied in the Spirit. SceneofAngels. Preachedunto the Ge the f Beleeved on in the world. Received up tó Glorie. Firfl:,fòrthe Preface; whereby he'makes way torayfe up the fpirit of Timothie (and in him us) unto a reverentand holy attending to the blefT'ed Mylleries that follow: Without controuerfe, great it the .4My1 ?erie of Goellinefe. In this Preface, there is fIr11 the thing`it felfe, Godline,r. Then thedefcription of ir, it is a Myfl .rie. And theadjur3a, it is agreat Myerie. And then the kale of it ;.it is a great My/lerie without all control. erfìe: by the confeffidn of all, as theword40,0youpt. s lignifies, there are none that ever felt,tl'e power ofgodlineße,5utthey have conteffed it tobe a Great Ilytérie. Godlineffe is a Myj?erie; and agreat i'dyßerie 3 and B 2 it

4 Godlinci e, what. Godlineße 4 ïlyflerie. it is fo under the Peale ofpublike confeilion : to obferve fomewhat from eachof thefe. Godlineße, Godlinefe,is either the Principles ofChriftan Religion, or the inwarddifpofition ofthe foule towards them the inward holyaffectionofthe foule; the word implyeth both : for Goddineße is not onely the naked Principles of Religion, but likewife the Chriftianaffeúion, the inward bent of the foule, futable toDivine Principles there tnuft be a godlydifpoftion, carrying us togodly Truths. That Godlincje includes the Truths themfelves, I need goe no further then the connexion : In the lafi words of the former Verfe, The Church is the PWar andgroundof Truth; and then it follower, without controverfie, great is the Myflerie (hedoth not fay of Truth, but-) of Godlineße; in ftead ofTruth, bee fayth GAIL lineße, The fame word implyes theTruths themfelves, and theaffe,tion and difpofition ofthe foule to- ward themTruths,to (hew that bothmull alway goe together. wherefoever ChriftianTruth is knowne as it fhould be there is a fupernaturall Light : it is notonelya godly 'Truth in it felfe, but it isembraced with godly affe8 ions. Thefe blefTed Truths of the Golpel, they require and breed a godly difpofìtion; theend ofthem , is godIi,Ieße,they frame the foule togodlineße: Thus we fee the Truths themfelves aregodlineße,carry- tng us to God, and holinef a that I need not --- much

Godlinefre a .tl%1 yfietie. S much ffandon.But that there mufi be an atfeai- on anlwerable, and that this Truthbreeds this, is a little to beconfidered,Why is Religion it fel fe called Faith and the grace in the foulealio cal- led Faith ? To crew that Faith, that is, theTruth revealed (as we fay, the ApofflesFaith) it breeds Faith,and muff be apprehended by Faith : there- fore oneword includes both theobfeéf,the thing beleeved, and likewife the difpofition of the foule to that obje& : So , here godlineffe is the thing it Idle, the Principles of Religion and `4 likewife the difpofitionof the foule, that thofè Truthsworke,where they areentertained as they fliould be. Hence followes thefeother Truths briefely, Firff ofall,that noTruthbreedsgodlinefe,and DivineTruth pietieof 1 ife,but Divine Truths;for that. is.called enely btteds z godlintEt'e. godlineße, becaufe it breedsgodlineffe : all the de- vicesofmen in the worldcannot breed,godline(je; all is fuperffition, andnot godlineffe, that is not bredby a I'iyineTruth. Againe, hence, in that DivineTruth is called From what eafons wee Godlineffe, it fhewes us , ifwewould be godly, we mutt be godly. mull be fo, from reafons of Chriffianitie : not (as I Paid) by framing devices ofour owne, as graceleffe foolitli mendoe; as we fee in Poperle, it is full ofCeremonies, of their owne deviling : but ifwewill begodly it muff be by reafons and motives from Divine Truth ; that breeds godly. neffe. It is but abaflardgedlinefe, aballard Reli- gion, that is fromagood intention, withouta good ground : therefore theword implyes both B 3 the

j 6 I Goddifeféd Myflerie. the Tenent,the Doc#riitie;and the frame ofSoule anrwerable tothatlDoarine. Good Principles, 'wits:out an imprefïiontofiron the f'ule,. is no- !thin it will but helix uIs to' be damned 1godliiiefe,without a frame ófciót tïne3s nothing but _fuper lition :godlinelle itl 3dó&&tr-ihe, frames the foule toodlmeffe inconverfation. There are many, that out ofa naturall fiiperttitihn (which . is a'wayacco tpaniedwith a.poÿfonfull malici, ous di fpoliriot againttthc tcdttl3of ç) they will havedevices of their iVn 3atidt dfe4hey will farce, with all`-their pri er:bitt if-We-Will be godly, it mititbefro`trtrea'fdriS fetcbedfrdmDi. vine Tir t . Aga.ine,hencewe may fetcharule,ófdi erñiÏt'g whenW'ciregay,What Mikes. ártrïrc Çhriítìan ? Whenhenakediy'relicves the.greitYndsof Y7fvitte Truth, the Arrrdlës.ofthe Faith whereheeCad, patter.theolpove 0, dtitl?i thati ra1ca Ode Chrilfi= an ,. Wio:littrwdhèhkhefè`I'rúthsbreed,dndworke godli refire : for Religion. is 'á '!Truth ,cccording to godlinífe,cot àccording to-fpeculat on einely,and. not ion: VVherfoevet- there fundamental) Trçitlis` a cct c eztbr ced therèis godlinef with them ; a man cannot erì braceReligion in trutl , but hee mutt begodly. Amankrowes no moreof Chrift, and divine things, then he values and efleemes, and affeëts, and brings the whole inward man into a frame , to be like the things ; if there Things workenot godlinef e , a man lath but a humane knowledge of divine things ; if they carry notthe Soule to truft in God, to hope in God,. T[t1ç ChSd{}!a an, wh9.

8 Myftcryywhat. s That,tbat was fccret, t That the rea- fonof itis Godlinefea Myfierie. difpofition,and carriage, that makes godlineße. Now thisgodline/e is A Myflerie. What isaMÿfterie? The word liignifies a hidden thing ; it comes of.44úin,whichis to lhutor flop the mouth from divulging; As they had their Myfteriesamong the Heathen, in their Temples, which they muft not difcover therefore there was an Imagebe- fore the Temple with his finger before his mouth,' (hewing., that they muff be filent in the difcoverieofhidden'Myfteries. Indeed,the My- aeries of the Heathens were fo fhaçnefull, that they didwell to forbid the difcoverie of them ; but I fpeake onely to unfold the nature of the word,which is to fhut,orkeepe fecret. AMyflerie is a' fecret not onely for the pre- fent; but that it was a fecret, though it be now revealed: for the Göfpel is now difcovered : It is called a Myfleríe, not fomuch that it is fecret, but that it was fo before it was revealed.' In the fecondplace, that is called a Myflerie in the Scripture,which how foever itbe cleare far themanifeflationofit, yet the reafons ofit are hid As theconverfionoftheGentiles; that there fhouldbe fuch a thing; why God fhould be fo merciful) to them; it is called a Myflerie. So the calling ofthe hires, it is called a Myflerie, though the thing be revealed; yet, that God' fhould be fo wondrous merciful) to them; that is a Myflerie. When there is any great reafon,that we

Oodlinsße 4 X11yflerie. wee cannot fearch into the depth of the thing, though the thingit felfe be difcovered, that is a Myfterie; as the converfion both of /ewe.; and Gentiles. In the thirdplace a My Retie in Scripture is taken for that that is a Truth hid, and is conveyed by fome outward thing. Marriage is a My flerie, becaufeit conveyes the hidden fpirituall Marri- age betweene Chriíland his Church. The Sacra- ments are Myfteries ; becaufe in the one, under Bread and Veine, there is conveyed tous the be- nefits of Chrifts body broken,andhis blond flied; and in theother, under Water, a vifible outward thing, there is fignified theblondofChrift. Ina word (tocut offthat which is not perti, rent) Myfferie in Scripture is either the generali bodyofReligion,or the particular branches ofit Thegenerall bodyof Religion iscalled a Myfte. rie,in this place ; thewholeChriftian Religion is nothing but a continued Myfterie,acontinuation of Myfteries, a chayning together of Myfterie uponMyaerie. And then the particularbranches arecalled My, fferies, as I said before : The converfion of the 'ewes, and likewife of the Gentiles, before it was accomplifhed, it was a Myfterie; fo the union betweene Christ and-the Church', isa great My- fterie,Ephef.5.but thewhole Gofpel is here meant as Chrifl faith,Marke4. Tie iTfyft.riesi.fthe King- domeofGod;chat is,the defcriptionoftheGospel. What is the Gofpell ? The Myierieof Gods Kingdome, ofChrifts Kingdome ; a Myfterie, C dif, 9 s That is con- veyed by out.' ward things. Ep6ef. To CbriftianRe ligion aMy. tìerie. i anches of Religion My- fteries. Epáef re Mark* ¢.

ANN I° o The Gofpe] a D9yRcrie. Secaufe it was biddrn. GM. 3, Godlinefre a L lyJ1erie. difcovering howChrift teignes in his Church; anda Myiterie, of bringing us to that heavenly Kingdome. So then , the whole Evangelicall Truth is a Myferie, For thefe Reafons. Firft ofall, becaufe it was hid, and concealed from all men, till God brought it out ofhis öwne bofome : firif, toAdam in Paradife, after the fall, and (till more clearely afterwards to thererres;and in Chrifts time, more fully to !met and Gentiles. It was hid in the brcfl of God ; it was nota thing framed by Angels, ormen. After manwas fallen to that curfed flare, this Plot, of laving manby Chrift, came not into the head of any creature, to fatìsfie juflice, by infinite merde to fend Chrifl to die, that juflice might be no lofer it could come from no orher brefl. but Gods., it muff be a Divine heavenly Wife dome. Therefore it was a Plot deviled by the blelTed rrinitie, the Father, .Sonne,and Ho?y- Ghoft; it was hid in the fccrer Clofetof Gods bref}, Chrift brought it out of the bofome of his Father ; No man bath feene God at' any time; Chriff the onely begotten Sonne, in the bofome of the Father, hedifcovers the Father, and his meaning tomankind. Who ever could have thought of fuch a depth of mercy unto fallen man, when God promi fed the 1lefycd Seed. Gen. 3. if God himfelfe had not dilcovt red it ? Therefore, this reconcilingofjuflice and mercy, it is a Myf}erie of heavenly wifeddme, that-the creature could-' never

Godlinefe a `il.y,erie. it never thinke of; as it is excellently fet downe, I Car. 2. through the whole Chapter, t cor. E. Againe,it is a Myfierie5 becaufe when it was revealed, is was revealedbut to few : it was revea- Revealed to ledat the firft but to the 'ewes ; God is knowne in few. ferory,& waswrapped in ceremon:es,and types, and ingenerali promif:s, to them; it was quite hid frommot' parr ofthe world. Againe,whenChrift came, and it was difcove- 3 red to the Gentiles ; yet it is a Myfierie even in the Hid from car Church,tocarnali men,that heare the Gofpel,and nail men. yet doe not underfland it, that have theveile over their hearts ; it is hid to them that perifb , though it be never fo open of it feife to thofe that be- leeve. In the fourth place, itisa Myflerie ; becaufe 4 thoughwee fee fume and arcell of it yet is revealed part p p > y utinpart. we fee not the whole Gofpel 5 we fee not all, nor wholly; Wefeebut inpart, andknowbut inpart : fo it is a ltMyfierie, in regardofthe full accompli(h- ment, Yea, And in the next place it is a Myflerie, in re- s gaidcfwhat wedoenot now, but (hall hereafter what we to regard of alai] know. How doe we know Divine Truths now ? know. In the Mirror of the Word , and Sacraments we knownot Chrift by fight ; that manner ofknow, ledge is referved for Heaven : fo , here wee know as it were in a kindofMyfterie; wee fee divine things wrapped up in the Mirror ofthe Word, and the Myfteries ofthe Sacramentsdndeed,this comparätivelÿ to the iewifb Church, is tofee the face ofGod in Chrifi; a cleare fight :but compared C to l .

y2. oft ion. Anfrver. Ererry Grace a Myfteric. Faith, Godlinefe a Myflerie. ro chat we (hall have, it is to fee in a Glalíe , or Mirror; ifwelookebacke, it is a cleare fight; if we Iooke forward, it is a fight as it were in a My- Rerie: even that little that wedoeknow wee doe not know it,as we (hall know it in Heaven. But is the Doarineof the Gofpel it felfe onely a Myflerie? No : All the. Graces are Mylleries every Grace. Let aman once know it , and hee thali find, that there is a Myflerie in Faith ; that tlx earthly foule of man fhould be carryed above it felfe, to beleeve fupernaturall Truths , and to de- pend upon that he fees not; to foray the life, by reafons fpiritualI : That the heart ofman should beleeve, that a man in trouble (hould carry him. felfe quietly and patiently , from fupernaturall fupports and grounds, it is a Myflerie: That a man (hould be as a Rocke, in the middefl ofa ' Rorme, to Rand unmoveable, it is a Mylerie: That the carriageofthe foule fhould be turned univerfally, another way ; that the judgement and rte£erararion. affeâlions fhould be turned backward, as it were; that hee that was proud before (hould now be humble; that bee that was ambitious before, fhould now defpife the vaine World; that hee that was given to his lulls and vanities before, (hould now, on thecontrary, be lerious ,and hea. verily minded : here isa MyRetie indeed, when all is turned backward. Therefore wee fee how Ni- codemm (as wifeas hee was) it waS :a ;Riddle to him , when our blefred Saviour fpake to himof the New-Birth that a man fhould be wholly changed,

godlt'nq'e a: ylyflerie. changed, and-new,molded ; that a man fhould be the fame,aud not the ; the farne man for foule and body, yet not the fame, in regardofa fupernaturáll i ife and being put into hire, carry- ing him another way , leading him in another manner,byother rules and refpec;Is, as muchdif ferent flow other men, as a man differs from a beaft. A ftrangeMyfterie, that rayfeth a man above other men, as much as another man is a, boyeothercreatures.. For a man to be content withhiscondition, in all changes,and varieties ; when he is caft and toiled up and downe in the world, to have a.mind ,unmoveable, it is a Myfte. rie ThereforeS Paulfaith, Philip 4,1 have entred into Religion (as it were) 1 have confecrated my felfe, the word is wondrous fignificant; I have learned this Myflerie,to becontent. It is aMyfterie, for a man tobe toffed:up anddowne, and yet to have á,cooteoted,mind; I can rant; and I can abóu:id} I can doe all through Chrifl, that firengthe. nethme :- Why ? i have confecrate my felfe to Chrift,and Religion, and from them I have lear- ned thisponínr; tobe content. Therefore in the Text here (as we fhail fee afterwards) not onely DivineTruthsarea Myfterie,Great is the M'viterie ofGodlineße; but be infi fts in particular Graces ; Preached-to the, Gentiles Beleévedon in the world: t lefeareMyferies, In-Clitift,.all. is Myfteries; twonatures, God All in Chlla andman,in onopeífon mortall,and immortali . "My{teries. greatneffe,and:bàfer.eff'e infinitenefle,and finite- neffe, ¡none.pérfon.. C 3 The

'4 TheChurch uyfticall. Simile., Color. ;. of . r Religion, why perlecuted. .iZnYIC?. .. Gudlinef?e a JYIy/lerie: The Church it felfe is a myfficall thing: For under bafeneffc, and.r the fcorne of the world, what is hid ? Aglorious people. The flare of the Church in this world, it is likea Tree that is weather-beaten, the leaves and fruit aregone,but there is life inythe root. So,what is the Cnurc i? A. companieof men that are in theworl.,i, with- out glory,without comelineflè and beautie yet notwithflanding,theyhave life in the roor,a hid- den life : Our life it hidwith Chrift`, in God, Colo; 3. The Church bath a life,but it is a hidden myffi- call life, a,life under death ;.they fèenie to die to theworld, but they arealive : This is excellently and rhetorically followed by S. Paul; Ai dying, andyet we live; arpoore , yet making many rich. A firange kind ofpeople; Poore, and rich; living; and dying ; glorious, and bark; yet this is the (fare of the Chutchhere in.this world : they are an excellent people, but they are veiledunder infirmities oftheír ovine, andthe difgraces and perfecutions of the world. So, we feeboth the Doctrine it felfe, and the Graces, and the Head of the Church,_ and the Church it felfe, are na- thing but Myfferies; Is it f), that Religion is a MyfBrie ? Then fill'-ofall, doe not wonder that it is not kno'ne in the world and that it is not onely nor knowne,butperfecutcd andhated. Alas ,it is a hidden thing, men knownot theexcellencie of it. As great mens fonnes in a forraine Countrey; they findnot entertainment anfwerable to their worth, but as they are apprehended tobe by ffrangers :

ÿodline/fè a ,../1y11eYie. ftrangers: fo thereDivine Truths they find little acceptance in t he world,becaufe they are my fie- ties ; not onely Myaeries in the Tenent, but-in the praetife; therefore the praaife finds fetch oppofition in the world : Fatherforgivethem, faith our bleffed Saviour , they know not what they doe. / Theworld knowes not what theydoe,w hen they hate and perfecute Religion, and religious per- fons. The Church is a rnyfticall thing, and Religion is a Myfterie, it is hid from them. Shall we be mooved with the difgracefull fpee- chesofcarnall men ? They fpeake they know not what ; the thing they fpeake againft ,is a Myfte- rie : Therefore, what fhouldwe regard the fpee- ches of theworld , or follow the exampleof the world, in embracing Religion ? Religion is a Myfterie : Let the worldbe never fo great, it is not the knowledge ofgreat men or ofrichmen, it is the knowledge of godly, men, it is a Myßerie ofGodlinefe ; Shall we follow the example ofthe world in Religion, when it isa Myfterie, anda rvly(lerie of Godlinefe , that onely godly men know, and embrace ? Looke not therefore to thegrearneffe ofplace, or parts, &c. it is a My, ! fferie. Againe , if it be a Myfterie, then it fhould teach us to carryour felves futable to it. Nature itaught even theHeathens tocarry themfelvesre- verently in their Myfteries ; procul eße prof4ni : away, be goneall prophane. Let us carry our felves therefore reverently toward the Truth of God ,towardsall Truths, though theybe never C 4 fo $ vfe2. How to carry our felves in Religion.

t6 Voir.rt. At the Sacra. ment. GodlinyA fo cóntratie to our reafon they are Mylteries altogether above Nature :'There are forne-.feeds ofthe Law in Nature, but there are no feeds in Natureof theGofpel therfore we (how'd corme to itwith a- great deále of reveres ce. "S. Patil teacheth us anexcellent Ledlóh,'P n, r 2 When he entred intoa depth tha r lìc couldnrt fathoms, doth he cavìil-at it,.i,.:N o:1h,> h 'depth I'Oh; the depth! So in a1 :theTrúths óf'God,wheti we'car . nor comprehend the-rny let usf4iti fil n`ea eve± rence them,,, and `'fa y ith hint', eth,,thideft.G vine things' are Myt}eriesT rh' Sacraments are My lleries 3 let its carry oúr`felvcs. tbwärds.them with reverence: What isthértvafdt9; ithat'there is one word in the Greekè, a 1 X11'' ather ', an,' suages, to fìgnilk.. both corntrïc n,aci prñphane? Becaufe thofe that corne with rotrui:ori'afrear: ons, and Common car_riag-e; toi häoly thinks,, they prophanet!den ;'becati e,asil ett1 gs a-re.great, to they ;reclui.r-e.a. forable earr'a,e, rSot a:Oiri -on carriage. VVo-pro}hane the Sacrament, if we jtake theBread-and \Vineasa't'orrìtt drìFearf}':as S. .Pazt/ faith ; randifcer...e rfot%the Lo tl,c Body. We prophaneMy_aerks.,when Wed. ìfe;the rrot.Beaf!¡ and beafl -like men difcerne not the relation or things:; that thcfeouitward- elements have refe- rence to great matters, to the Body and bloudof Ch.!' they doe not difcerne'them from com- mon Bread and Wine, though`they beufedto rayfe upour forties ro the BreadofLi¡e. Solikew ire , when we come to the Wordof God, and ¡coke not to ourfeet, but come to the Church, In hearing the Word.

Godiinee ce .Myflerie. Chitrch;as ifwewent to aPl ay,or Tomecommon place,wit,hout prayer,without preparation;whcn wee comte with common affcc`lions this is to comeprophanely. Herewecome to Myflerie.r, to high things, togreat matters : Therefore, when wee come to convene with God , we mu fI not comewith common affeuions; wee mrifl carry our (elvesholily, inholy bufrneffe, or elfe weof. fer,toGod flrangefire : God was in thiü.place, fayth .lacob, and1rpau not awareofit. So when we come , tòbearethe Word, when we goe topray, when wereceive'the Sacrament, God is here, and My_ fleriesare here, and we are nor awareof it. °I t isa fhárttefor us; not to labour tobring fir table difpofìtions.,. It is amarrer of.thatConfe'quern, lifeordeath, depends- upon it. -YOu know whit S. Paul fayth,ï Cor. t i. Por thisvery caufe,forne are a cor. I I. fckandfornerveak4, and torve Jeep; fonte die : Why? For comnmitig with_corra.h,onraffeaio , fornot difcerning the;.LarkBody , for not examining our felves, for nor hay inganfwerabledifpo tiorsto the greateeffe of de Nly ler-ics we g öe-about. Let us:tot.-thinkcit enough,to corne .t.othe Sir crament , and then.,to. l'et die reines loofè tó all kind ofvanitie; the very..f-learliens would bea- fhamed ofthat. It is thebane and blcrni(h of Religion, and filch athin} for whichwee may feare ,, that God Will give. who'e Ch; iJiendo:me a purge( I meane) for our exec fìc:. There is a lawfull rife ofFeafling, and comely Application to Recreations; but to comew ith unjo{lifìable Va. tilt uean Chtías Rati- niti:s ( that are not fit at anytime) when we ,.;t,c, fhould

a8 Godlinele aMyfierie. fhould honour God for the greatefl Gift that ever was, for the Incarnation of his Sonne; to be more prophanely difpofed then and to give our (elves to more Toole courfes then at other times ; how can it but provoke the Juftice of God efpecially it being common? Among(} other things, wemay juftly looke for the Ven- geanceof God for this , not onelyupon thisor that place , for it is the fault of chriitendome. Shall wecarryour felvesthusprophanelyat thefe timcs, whenwe fhouldwalke in a holy difpofiti- on ? Is this theway to be thankef'ull to God ? Let us labour to entertains and embrace thefe Myfteries of the Gofpel as wee fhould, witha futable carriage to them :for theGofpel will no j longer tarry,then it hath Curable loveand affeai ons to thegreatnefl'e of the thing. The Gofpel may leave uswe know not how foone,and goe to people that are as barbarous as wewere, before the Gofpel came to us. TheRomans thought, they had Viaory tyed to them ; but we have not thefe Myfteries of the Gofpel tyed to us. Ifwe labour not for ananfverable carriage; as God bathremoved theGape! from the Eafterne ChurchesofAfia, that areunder the tyrannie of the Turks now, fo he may, and we knownot how Toone, take away thefe bleffed andglorious My- lleries. Let us reverence thefe Myfteries , and blefhe God for them, and labour toexpreffeour thankfulneffe in our lives and convcrfations,that God may delight tocontinue with us, and con- tinuehis blefï'rd Truthamong us. Doebut con- cc ive

Godlinefre a Myflerie. ceive in your owne felves, what equity is ir,that Truths {hould be obtruded to men that care not for them ? That live under the my fteries of the Gofpel 1, with as much liberty to the flefh, as if they had never heardof it; that their lives are not better thenPagans, perhaps wo Ce : When thefe things grow general], will God continue thefe Myfteries to us, when there is fuch a.diCpropor- tion ofaffe-ion , and carriage ? Judgeof thefe things. God fhoulddeale juffly with us, if he fhould leave us to thedarkneífe ofGentilifine,and Poperie, and confulion, and carry the Gofpel fur- ther Weft ftill,toapeople that:never heardof ir, whereit fhouldhave !Alter entertainment then it bath had of us. I befeech you let us labour to carry our felves anfwerable to this bleffed and great Myfterie, ifwee would have it continued longer amongus. Againe, are thefe things Myfferies, great Mj- fieries?Let usbleffe God,that bath revealed them tous; for the glorious Gofpel Oh , Loy doth S. Paul, inevery Epiffle, flirre up people ro toe thankfull; for revealing tiefe 1Nytleries ?What caufe have the Gentiler, that were in thefhaddonl of, death before, to be thankful! to God ? What kind of Nation were we in Julius Capritime? As barbarous as the Weft Indians.; the Canibals were as good as we. We that were fo before; not onely tobe civillized by the Gofpel, but to have the meanes of falvation difcovered; what caufe havewe tobe enlarged to thankfulnefl`e? And (hallwe fhew our thankefulneffe , in provo- king I'fe To ble(je God for ttìefe My- fteriea.

Z o ¡ Gódlisse e Myflerie. .Vfe4. Not to fet on Myf}erieswith taumaueparts. king his Majeftie ?-There is nothing in theworld that is a groundof that thankfulneffe,as the glo, rious Gofpel,that brings filch glorious things as it doch. Men are thankfull to men, for teaching and difcovering the Myfteries of their Trades 5 and fhall Goddifcover the great Myfleries'of the GolpellofChrifl,and (hall not we be thank- ful l? Are there not thoufands thatfit in darkneffe? The Romifh Church, is it not under the ntyficrie ofIniquitie? And that we fhouldhave theglori, otis Myfteries ofthe Gofpel revealed tous; that the Veile thould be takenoff, and we fhouldfeç thefaceofGod in Chriftl; what a matter of thank' J fulre ffe is it to all gracious hearts, that ever felt, comfort by it ? Againe it is a My.terie : Therefore it fhould' teach us likewìfe, not to fet upon the knowledge of it with any wits or parts of our owne thinke to fearch into it meerely by ffrengthof wit,and Rudy ofBookes, and all humane helpes that can be : it is a gtyfierie, and it muff be un- veiled by God himfelfe, by his Spirit.' ,Iffre fer' upon this Myfierieonely with wits and parrs óf our owne,thenwhat our witscannot pierce into,' we will judge it not to be true; As ifour wits were the meafureof DivineTruth ; fo much as we conceive, is true ; and fomuch as We-cannot conceive, is not true. What a pride `is tîî`is iii' flef1a,in wormer ofthe Earth,thatwill Make their owne apprehenfions, and conceits oftliings, the meafirre of Divine Truth, as Heretikes hereto- fore have done ? It was the fai lt of-the Schóóle' ! men

99odlineßea ` 4y.f1erie. } zt .__ Wren in later times ; they would comewith their Logick onely,and thongwits, and fuch Learning as thofedarke times afforded ,to fpeake ofGrace,'. of the Gofpel ofjuftification ; they fpake ofit, and diftinguithed in a meere metaphyfcall and carnali manner : therefore they brought onely humane Learning ; they were furnifhed with Plato, and other natural! Learning ; and with thefe, they thought to breake through all the Myfferiesin Religion. Wee muff not ftruggle 1 with the difficulties of Religion, with natural! parts. ' It is a Myfferie : now therefore it muff have a doubleveileCooke off ; aveile from the thing,ar;d theveile fromour eyes. Jr is a Myfferie,in regard of the things trcmfelves, and in regard of us. It' is not fufficient,that the things belightfome that are now revealed by ,l-e Gofpel, but there muff be that taken from our hearts, that hinders our fight. The Sunne is a moff glorious creature, the moff Simile. vifibleobjea oftheworld ; what is that ro a blind 1 man, that bath skates on his eyes ? So Divine I Truth is glorious, it is Light in itfelfe, but there are skales on thceyesof the Ioule, there is a filme that,muff be taken off: there is a veile over the heart, as S. _Faul faithof the /ewes ; therefore they could not fee the fcope of Mofes, dire`#ing all to Chrift :naturally,there is a veile over mens hearts ; and that is the reafon, that though theyhave never fo many parts , and the things be light in t hem- felves , yet they cannot fee : Therefore, rfay, the veile muff be takenboth from the things and from

22. Godlimffè a 1tlyflerie. from our hearts,that Light being flied into light- fome hearts, bothmaydole together; ,rfe 5 Ryfizrie of Againe, being a Myflerie, it cannotberayfed Religion a- Out ofthe Principles of /cloture, it cannot be ray- boveReafon. fed from Reafons. ueflicn. But bath Reafon noufe then in the Gofpel ? Ai/fryer. Yes ; fan ified Reafon hath,todraw fanaified What urcRea- conclufions from fanétified Principles ; thus faire fonhath in Reafon is ofuíe in thcfe Myfteries, to thew, that Religion. they are not oppofite to Reafon ; they are above Reafon, but they arenot contrarie to it even as simile, the light of the Sunne it is above the lìz;ht ofa Candle, but it is not contrarie to it. The fame thing may be both the objea of Faith and of i Reafon. The immortalitie ofthe foule, it is a i matter ofFaith ; and it is well proved by the Hea- then, by the light ofReafon. And it is a delight. full thing to the foule, in things that Reafon can conceiveof,to have a double Light; for the more Light,the more comfort; tohave both the Light of Nature, and the Light ofGrace , and of Gods' Rcafontnuf} Spirit. ßoupe to That which Reafon íhould dohere, is to ítoop Faith. toFaith in things that are altogether above Rea- fen ; as to conceive Chrift in the Wombe of a Virgin the joyning of two Natures in one, the Trinitie of Perlons in one DivineNature, and fiieh like : Here it isthe greateft reafon, to-yield reafon to Faith; Faith is the re'afon ofReafon, ,in .thefe things ; and the greateft rcafonds, to. yeeld to God, that. bath revealed them. Is not here the greareft reafon in the world to beleeve him

Godlinefre a Myflerie. him that is Truth it felfe? Hee bath fayd it; therefore Reafon it felfe fayth, it is the greateft reafon to yeeld to God , who is Truth it felfe therefore Faith flands with the greatefl: reafon that can be : For things have a greater being in Gods Word, then in themfelves, and Faith is above Reafon; therefore it is the reafon of rea- Ions, to beleeve when we have things revealed, in the Word : that is one ufe of Reafon in My fteries, to flop the mouthes ofgaine-fayers by Reafon, to Phew that it is nounreafonable thing to beleeve, Againe, feeing it is a Myfferie, let no man de- fpaire : It is not the pregnancy of the Scholar here, that carryes it away ; it is the excellencieof the Teacher : ifGods Spirit bethe Teacher, it is nomatter how dull the Scholar is, it is a Mÿferie. Pride in great parts is a greater hinderançe, then fimplicity iii meaner parts : Therefore Chri;f, in Mat. ix. he glorifies God, that hèe had revealed thefe things to thefìo'fle, and concealed them from the proud; Lernoman deft,a ire ; for the Statutes ofGod give underftanding to the /mple as the Pfal- mift fayth. God is filch anexcellent mightyTea- cher, that where hefinds no wit, he car caufew it : He ha,ha priviledge above other Teachers hee doth notonely teach the thing but he gives wit and underftanding; It is a Mviterie: therefore as none fhould be fO proud , as to thinke to breake thorow itwithwit and parts, fo let nonede tpairc; confidering, that God canrtyfe fhallowrar.d weak wits toapprehend thìsgreat Myfferie. Ir z; -Pfe. 61 Not to de- ipureoflear.. pingReligion. 01211. It. PjalI9.

Anammaimul -----,----. ,..,,-- 2.4 God/inefle 4 Myflerie. life. i" It is a Myflerie: therefore take heed of high-' To take heed tingofDivine Truths. The emptie (hallow heads ofBighting of theworld make great matters of trifles, and I3ivineTruths. ftand amazedat baubles, and vanities, and thinke it agrace, to flight divine things : this great My- (term of godlineffe theydefpife; that which the Angels themfelves (land inwonderment at, and arc ftudents in , that the wits of the world they flight, and defpife , or daily withall, as ifit were a matternot worthreckoning : but I leave fuch to reformation,or to GodsjufI judgement, that hath given them up to filch extrernitie of madnefl'e, and folly. Let us labour to fet a high price on the Myfleries ofgodlinefl'e. MueJfinn. How {hall wec come to know this Myflerie ;-low to know as wee fhould, and to carry our felves anfwe- thisMytteric. rabic ,gnfrrer, Wemuff defire God to open our eyes; that as theLight hath shined, as theApoflle faith,T"it.a. By Praycr the Gr4Ce of God bath Pined ; as there is a light. Tn. 2, fomenefle in the Myfleries, fo theremay be in our eye. There is a double Light required to all things in nature , the lightfomneffe in thc Me- dium, and in the fight ; fo here , though theMy- fteries be now revealed byPr aching,andBookes, and other helper; yet to fee this Myflerie , and make a right ufe ofit, there is required a fpiri- tuall Light, to joyne with this outward Light. Necefriitie o' And hence comes a necefïitieòf dependingupon dGeodpensSpinu dingon Gods Spirit, in converting in this Myflerie. There muff be an tilingofall helpes, andmeanes, for elfewe tempt God; weemuff reade, andKeare, i and

Godlirrelle a ,lyferie. z S and above all, wemuff pray : as you fee David, in Ffal. a 19. open mine eyes, Lord, that Imayfeewon_ der( in thy Law. There are wonders in thy Law, but my eyes muff be opened , to fee them. He had fight before, but he delires ailla further and clearerfght;and as the poore man in the Gofpel, that cr edafter Chrift, when he was asked, 'hat woulde f thou have? Lord ,that mine eyes might be ope- ned; So fhould everyone ofus (confidering is is fuck a ravifhing Myfferie) cryeafter God , and Chria; Lord, that my eyes might be opened, that I mayfee wonders in thy Law; that I may fee the wonders in thyGofpel, the unfearchable riches of Chris. Therefore it is that S. Paul, in Ephef. I. and Pphef. 3. he prayes for the Spirit ofrevelati. on,that Godwould vouchfafe that Spirit to take away the veileof ignorance and unbeleefe from our foules, that we may fee, and as it is, Ephef. 3 that we may comprehend theheight, andbreadth, and length, and depth, andall the dimenfions ofGods love inChria. This muft be done by the Spirit ofGod:for as S.Paul divinelyreafons,in t Cer.2. Who knowes the things ofGod , but the Spirit of God? Thereforewee muff plowwith Gods Heyfer; if wewould know the things ofthe Spirit,we mua have the fame Spirit. Now the Spirit doth not onely teach. the Truths ofthe Gofpel, but the application of tho {e Troths, thatthey are ours; this Truth of the Gofpel is mine,the Sacrament fealesit tome. The preaching oftheWord takes away the veile from the things, and the Spirit takes away the I> veile Tfal 119. Ephef. s . Ephef. 3. z Cor. i. The Spirit tcacheth to apply Truths.

Neceficieof Pray6r. Godlinefe a 1Y4flerie. veiletrom our foules.It is the office ofthe Spirit to take the veils off the heart,and to lighten our underfiandings,and likewife to bea Spirit ofap. pl ication to us in particular. It is to ro purpofe toknow that thefe things are 1M yîteries , unleffe , they be for us, and for our good, that we know Chrift is ours, and that God is reconciled tous : Therefore, faith the Apoftle, hee bathgiven us the Spirit, to know the things chat are givenus ofGod, in particular. So the Spirit clothnot onelybring a bleffed Light to the Scriptures, and (new us the meaning in generali; but it is a Spirit of appli- cation,tobringhome thofe graciouspromiles to every one in particular, to tell us the things that are given usof God ; not onely the things that are given to the Church, but to us in particular: For the Spirit ofGodwill tell us what is in the bref ofGod,his fecret good will to theChurch; he loves the Church,andhe loves thee, fayth the Spirit ; therefore he is called an earneff,and a feale inourhearts ; becau fe he difcovers not onely the Truth at large,buthe difcovers the truthofGods affeecìon, in all the priviledges of the Golpel, that they belong to us; What a blefidd ifco- very is this; that not onely reveales Divine Truths tous, but reveales them fo tous, that we haveour (hare and interefí in them ? Therefore, whenfoever we take the Bookeof God intoour hands, when we corne toheare the Word, beg ofGod the Spirit ; My Houfe (fayth God) /hall' called the Houeof Prayer : not onely the Houle of HearingofDivine Truths, but the Houle