The greatnes of the mystery of godlines;: opened in severall sermons by Cuthbert Sydenham teacher to a Church of Christ at Newcastle upon Tine.

SERMON II.

1 TIM. 3.16.

And without controversie great is the mystery of godlinesse, &c.

IN these words, there is a full and summary com∣prehension of the deepest divine truths that ever came out of Gods heart, and a seale of confirmati∣on added to the assurance of them; they are not things which hang on uncertaine

grounds, but have such demonstrations within themselves, that they are without all controversy, confest absolutely by al Saints; not but that some doe deny them, but that in themselves they are to be beleeved by the Saints. There is no place in all the Scripture, that in one verse, doth Epito∣mize all Divinity, as this; that I may call it a Map of both worlds, wherein at once you may behold all that, which would cost you all your life to travell over, and see in the fulnesse of its Glo∣ry.

All Divinity may be reduced to two heads: Gods manifestation in Christ, and Christs manifestation in us; God in Him, and He in us; and both these are laid out to the full in the Text.

We may well admire the fullnesse, and shortnesse of Divine expression in the Scripture, that so much should be wrapt up in so little; more then to have Ho∣mers Iliads compriz'd in a nut-shell. Turn over all the Volumes of Nature, all the large writings of Prophane or Divine Authors, they containe not so much mat∣ter

as one of these expressions will hold forth unto us.

That which I shall begin with, is the generall description of Divinity, which is laid down in these words;

Great is the Mystery of Godlinesse.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Wherein you have, first, the thing described, that is Godlinesse; or else you have,

• The subject, Godlinesse.
• The predicate, Mystery.
• The adjunct, a Great Mystery.
• 2. The description it selfe, it is a My∣stery.
• 3. The adjunct, our Title to expresse by, it is a Great Mystery.

The Apostle cannot containe himselfe in ordinary expressions; to say it was a mystery is an exceeding large expression beyond our apprehensions; but in that he cals it a great mystery, he raiseth our thoughts, and loseth our understan∣ding.

This observe by the way, you can ne∣ver speake too high of, nor admire too much any thing of the Gospell; when you have spoken to the utmost, and have lost your selfe and your hearers, yet then you are below what glory is conteined in them; you may speake too much of any creature, and presently transgresse in your commendations, but it is impossible that ever any expressions should reach Go∣spell-mystery; Hyperboles in the world are the excretion of our frothy wits, and serve but only to indulge our corrupt af∣fections; but as one saith, Deus & Coelum non patitur hyperbolen, all the height of ex∣pressions and wit strained through the narrowest and purest fancy can never be too high in expressing Gospell-glory. Gods own spirit is as it were streightned, and at a losse for expressions to set forth the deep mysteries of the Gospell; and though what is spoken of them be pro∣per, yet they are far under the things themselves, and no more than Pictures and Phantasmes to the reality of those things themselves. What words can be

given to set forth invisible, and immortall, and immense glory. God hath help'd our senses and understandings by those ex∣pressions, though in all that is written he hath spoken below himselfe; if a man should paint the glory of the sun, what co∣lours could he use, or how would he limb out the nature of a soule? why spirituall mysteries are far more invisible and glo∣rious.

1. I shall begin in the first place with the subject of the proposition, that it Godliness.

2. Shew that it is mystery.

3. That it is a Great mystery.

That every word as well single as com∣pounded may have its weight.

For the first, the word (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) signi∣fies the right worshipping of God in the generall signification of it; and it is used by the heathens to expresse the worship of their Gods: But in that notion it is not meant here; besides, what was said the last time of the nature of Godlinesse, in regard of the communion of the two expressions truth and godlinesse, I shall

proceed more particularly to express the nature of it.

It is used three waies in Scripture.

1. For the whole doctrine of the Go∣spell as a generall word which containes whatever is demonstrated concerning God; so it is called the doctrine which is according to godlinesse, 1 Tim. 6.3. thus godlinesse is truth.

2. It is put for the inward worke of all these truths on the heart, for the gracious qualifications of a soule sutable to the truths of the Gospell; they are put both together by the Apostle, Tit. 1.1, 2. the ac∣knowledgement of the truth which is af∣ter godliness, it imports the inward frame of the soule in conformity to the truths which are godliness.

3. It is put forth the holy walkings of a Saint in the world from the patterne of these spirituall truths, 1 Tim. 4.7. exer∣cise thy selfe in godlinesse, that is, in all the waies of holiness; by godliness here is meant the whole sum of divinity, the circumference of all Religion, especially that which contains the great contrivance

of Gods wisdome and love in the Gospel, and the manifestation and working of it in us; It is not meant barely of the truths themselves, but of the workes of these truths in the Saints.

So that godliness consists in the light of truth, and in the life of grace; God ma∣nifesting himselfe in the light of truth, and working in the life of love and grace in the heart.

There is a forme of godlinesse which the Apostle speaks of, 2 Tim. 3.5. a meere externall profession and garbe of godli∣nesse, there is no mystery in that, men may take up a curious picture of holiness without much ado, nature can reach that mystery; but there is a power of godli∣ness which consists in the life and spirit of truth in the soule, that is a mystery.

Will you know then what godliness is? It is the openings of Gods glory in its selfe, and the workings of it gloriously in the soule. Godlinesse lies not in the bare expression of words, nor in the externall forme of profession of these words: But it lies in the divine glory of God which

is wrapt up in these words, and the gra∣cious dispositions and affections of the soule to these things; What a great mat∣ter is it for a man to confess Jesus Christ to be the Son of God, to pray and express outward words accordingly: But to see the mystery of that glory which is in this that Christ is Gods Son, and to have the powerfull influence of it in the soule, this is godlinesse, and that which is called a great mystery.

Thus then the whole manifestation of God in the Gospell, all the actings of his glory in truth, and all those truths wrought in the soule, is this godlinesse which the Apostle well cals a great my∣stery; though this must be added, that the Apostle especially aimes here at the truths themselves, and Gods manifestati∣on of his glory in them.

Now secondly, This he cals a mystery; It is a high expression, and worthy to be appropriated unto godlinesse; and the Holy Ghost ever makes use of it when he would set forth the unexpressible nature of Gospell-truth; therefore to open it:

1. It signifies some secret and hidden thing that is above vulgar apprehension; its word that comes from (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) which signifies to shut up, and hide a thing that none may find it and know where it is, as men hide jewels and precious things from common hands; therefore Daniel saith, It is God in heaven that reveales myste∣ries or secret things, Dan. 2.28. Thus god∣linesse is a mystery hidden from the eyes of thousands, hidden in Gods own breast from everlasting, and as the Apostle ex∣presseth in Eph. 3. hidden from generations of men. The Gospell is Gods secret, that which is his bosome counsell. Angels nor men could not have known it, if God had not revealed it; so that it is a myste∣ry which without revelation is unknown, that which cannot be demonstrated or ar∣gued out, but its nature consists in revela∣tion. Among the heathen they had their mysteries in their temples which they must not discover; therefore there was an Image before the Temple with his finger before his mouth, shewing that they must be silent in discovering hidden mysteries.

Though the Gospell be now revealed, yet it is a mystery, because once it was kept so secret.

2. And which follows from thence, that is a mystery which hath any thing in its owne nature which is not obvious, and which lies not open to the quick and pre∣sent apprehensions of men; as some things in nature are said to be mysteries, and in government there are arcana imperii, hid∣den things of state that the vulgar cannot pry into; secret wheeles that move ma∣ny actions which they cannot see move, only do behold the outward action; the things of the Gospell are arcana Dei; though we see the things done, yet we see not these invisible glorious wheels which did act them; and thus though the thing it selfe be revealed, yet because the rea∣sons of them lye under ground they are called mysteries; thus the conversion of the Gentiles, and the calling of the Jews are both called mysteries, Rom. 11. thus di∣vine truths are mysteries; thou hearest of Christ, and hast manifestations of God to thee, but alas the infinite reason

God hath acted from, the secret wheels that have run along in every veine of Gods love, that is unknown; who hath searched his counsels, saith the Apostle? All Gods actions to us they have come from infinite and unsearchable counsels; go into a Chymists shop, there thou fin∣dest severall extractions of mettals which thou seest, and tastest, but how he did it thou know'st not; that is a mystery to thee, what art he used in so rare a thing which to thy eye seemes contrary and impossi∣ble; godlinesse hath been acted in such an invisible way that it may well be cal∣led a mystery: How hath the Load-stone pusled all the heads of the greatest ones in the world, that they have left it as a mystery, a thing only to be beleeved, but the reason not known, only have redu∣ced its power under a generall notion of Sympathy, and all, because men knew not the occult reasons of its nature. That God should carry himselfe in such a hidden way of glory that none can find out his steps but only by the effects of it, and that we can only say it is so, but not how, or

why it is so, is the mystery of godlinesse.

3. That is a mystery, whose inward nature and excellency cannot be expressd, but is wrapt up in outward figures and representations, that which is so glori∣ous in its own Nature, as it cannot be seen or manifested to us, but by the in∣tervention of some externall medium. Thus marriage is said to be a great my∣st'ry, because it is set to convay the hidden and mystical Marriage between Christ and the Church. Eph. 5. One would have thought all along that Chapter; he spoke in a literall sence of marriage, but at last he sums up all; this a great mystery: But I speak concerning Christ and the Church. Thus all the Gospell in generall, and in particular, is full of mysteryes; Its owne Nature is vailed in words and outward Types: Gods relations to us and Christs, under the notions of Husband and Wife, Father and Children; God compared to light; Christ set out by a Lyon, a Lambe, a Shepherd: Grace express'd by gold and silver, and precious stones: Hea∣ven by Paradise. All which things doe

rather vaile, then expresse these hidden glories in them, and all these titles which are so many mysteries, of Christ in which are contain'd the Nature of things far a∣bove them. And under all these is covered the realtie that God is to the soul. As Hie∣roglyphicks doe denote something that is internall; so doe all the expressions of Scripture, and all the manifestations of God, but represent some hidden glorie that at first we cannot perceive. There∣fore Christ delivers the Gospell in Para∣bles, and tels his Disciples; Unto you it is given to know the Mysteries of the King∣dome. God makes many shapes and ap∣pearance of these inward beauties, that we may come to learn what they mean, by these sensible things. As some stately pictures are covered over with a Cur∣taine, that every one that comes into the room, cannot see them: So is it with the things of Heaven; they are represented in grosse bodies, which is as a Curtaine before them. and untill that be drawn, none can behold them. The Sacraments, they are outward signes of an invisible

glory; in Water, and Bread, and Wine, are represented and vailed, Christ in his person, and merrits, in all his holinesse to the soule; he that comes and touches these things, and tasts them, may see but little in them, more then in ordinary bread, but only God discovers a mystery under these signes, unto a Saints Faith, makes the soule see Christ in his Nature and Merits, and feel him in his Vertue. So in preaching the high and unexpressi∣ble love of God is to be let forth in the words of a Minister; which words can never expresse what that love is.

And soules may heare a thousand of the most Gospell-Sermons that can be preach'd, and yet understand nothing of Divine Truth, only there is a mystery vai∣led in these words; and the great and in∣ward things of God are manifested thorough these words: And this is one great respect wherein the godliness is call'd a mystery, because its own Nature is not to be ex∣prest, though it be represented by out∣ward things.

4. It is a mystery, because of the ful∣nesse,

and vastnesse, and variety of its manifestations; it is so ful, as that it cannot be discovered at once; it is so vast, as that it cannot be lookt into but by degrees; the variety of its actings are so many, as that you have it open'd in severall parcels. As some looks that you have seen, have so many several wards and turnings in them, that though they be in one peece, yet you must have divers keys, and divers tur∣nings to open it; as severall artificiall Boxes, folded in one another; so is the mystery of the Gospell, though one intire peece of Heavenly light, yet interwo∣men with such varietie of turnings, and spreading it selfe abroad into so vast a circumference, that you cannot see but a little of its glory, as you can see no more of the Sun, then in your owne Horizon. So saith the Apostle, Rom. 1. The Righ∣teousnesse of God, is revealed from Faith to Faith. And in the Revelations; The Book of the Lambe had seven Seales.

Take godlinesse in its selfe, and the whole bulk of it, and it is so large, as it reacheth from everlasting to everla∣sting;

and all along it is manifested in a multitude of new expressions and demon∣strations.

Take it in all the particulars of it, and every one is a distinct mystery, and so large, that there is not any one part of it fully discovered, or to be compleatly knowen; very other knowledge may be soon attained unto, men have come to a great perfection in it; but all our life is but a learning of this art, none professe to be Masters of it, all are Scholars, and the more they learne, they wonder the more at their own ignorance, there is so much behind. It is delivered in short sentences, that all the wits in the world have been racking their heads, but to beat out knowledge of it. All the former ages have had worke enough for all their parts too, and to serve but their age, out of the very letters in which this mystery is written; and yet the after ages won∣der that they have known no more, and could dig no more glory out of this one Myne. The very out-side, and Cha∣racters of the Gospell, have tortur'd the

strongest heads from age to age, but to understand the meaning of it. And how much doe Saints find in the Gospell, in this age, as if there were a new manife∣station of God unto the world: Yea and the ages to come shall know more of this mystery then we have.

The Apostle. Ephes. 2.7. Hath an expression in the Ephesians, which is ob∣servable, viz. That in the Ages to come he might shew forth the exceeding riches of his grace, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The superabundant riches of grace, that is but one part of this mystery, yet it is in an extream excesse: Why had not God revealed grace enough in the former ages; and in that present age, in calling in the Gentiles, in converting so many thousands at once; what a deal of that grace had Paul himselfe. 1 Tim. 1.14. He saith, that grace did superabound to him, before he writ to the Ephesians, and is there any more grace to be revea∣led? Oh, yes; herein lies the mystery of grace, that he hath reserved exceeding riches of grace, for the ages to come,

grace that never saw light before, as if he had yet a fuller magazine of riches of grace for the latter ages, and unto this day, we see grace running over all bounds on the Creatures. And we may say the like of every part of godlinesse; It is such a vast body of light and glory, that it can be seen by no eye in the world at once. God hath laid out every part in a distinct excellency: As when you goe to buy curious things at the Exchange, there are so many varieties, that you must have one box opened, then another, and by degrees see all their commodities: Therefore you have it said of the mani∣festations of God in the old Testament. 1 Heb. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. God ma∣nifested in his glory, by peece-meale, and in divers wayes and administrations, be∣cause of the abundance of glory in it; so not in the new Testament, these truths are set forth in divers administrations, divers operations, and multitude of gifts; some have one gift, some ano∣ther, and yet all but opening one and the same mystery, in various and severall

waies; the whole variety of dispensa∣tions is called by the Apostle Peter, 1 Pet. 4.10. The manifold wisdome of God, or the wisdome of God variously mani∣fested, one and the same wisdome acted in severall glories (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) And thus god∣linesse is a mystery indeed, which hath such manifold wisdome in it, so highly, and di∣versly, and successively acted.

Fifthly, A mystery is put to express the depth of knowledge, the profound∣nesse of any Science; it is knowledge un∣known as it were unto the most, that which few know, or can dive into. It is not the scum or froth of wit, but the height and depth of wisdome; to be known in mysteries is to be a man of lear∣ning and knowledge, as we say: Thus is godlinesse a mystery, that it hath the bot∣tome and depth of all counsell and wis∣dome in it; in the contrivance of godli∣nesse God acted his utmost and eternall wisdome, and there you have the bot∣tome of his heart turned up; these things that lay deep in the boundlesse sea of eter∣nity are brought in sight unto our eyes;

the Apostles expression of it is this, he brought life and immortality to light, through the Gospell. As if some man of rare parts should bring to knowledge some secret and strange contrived plot of great consequence into a state; why by the Gospell which is the systeme of godli∣nesse, light, and immortality, the greatest things of most infinite concernment are brought to light; you read in the Corin∣thians of the deepe things of God which the Spirit reveales, 1 Cor. 2. (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) these deep things are nothing else but this mystery of godlinesse, which come out of the depth of wisdome, and power, and love unto our soules.

In Rom. 11. the Apostle speaking but of one part of this mystery in the rejecti∣on of the Jews, cries out in admiration, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Oh the depth both of the wis∣dome and knowledge of God, &c. godli∣nesse is no shallow thing, an outside of knowledge, but the very depth of wis∣dome and knowledge, the word signifies a gulph that hath no bottome at all.

There is not a part of godlinesse but

you must go back unto eternity to find its beginning, it containes the weightiest and important things of immortality and glo∣ry; the Elephant may swim in these streames, the soule may soone be drow∣ned in wading into these waters, lose his feet, and have the billows of immortality and unsearchable wisdome overflow him; godlinesse containes things which reason cannot reach, which wit cannot expresse, which the vastest understanding cannot containe. Sense is swallowed up, reason is non-plust while it deales with those my∣steries; the Apostle professeth that they are so deep that none but the blessed spi∣rit, who knows all things, can reveale them; yea, and he saith, that he searcheth the deep things, &c. As if they were so deep that the Spirit it selfe must search into them before he can know them; not but the Spirit knows all things, but to ex∣presse unto us what mysterious things are in godlinesse.

Babylon in the Revelations is called a my∣stery, because of the depth of deceit and policy whereby she stands, Rev. 10.7. In a

word, whatever is darke in it selfe, or de∣livered in hidden and unusuall termes, that is called a mystery, whatever can∣not be known but meerly by Revelation, Rom. 16.25. Thus is the Gospell, and all Religion purely to be discovered by the revelation of the spirit of God; thus much of what the Word in its use im∣ports: I must apply this ere I go far∣ther.

Ʋse 1. It may serve as a reason to in∣forme us, why no more are acquainted with the Gospell, it is a mystery; the most of men are ignorant of the ordina∣ry, and the common principles of nature, there are but a few of strong apprehensi∣ons that can fathome them, but the things of Religion are mysteries far above the reach of nature; no marvell if the wise men, and the noble men of the world are so foolish in these things; for the Apostle gives the reason, We speake the wisdome of God in a mystery, 1 Cor. 2.7. the wisdome of God is made known in the Gospell, and in a mystery; what is that? why it is vailed in outward, and poore, and low expressi∣ons,

which all their parts cannot see in∣to.

The Apostle professeth, that no natu∣rall man can reach the meaning of them, 1 Cor. 2.14. All the things of Christ they are paradoxes, strange things to men of great judgements in the world; and the reason is, because they are spiritually to be discerned: (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) this is a great objection against many things of truth, such great men and wise men can see no reason for it; it is no wonder, for they are mysteries: Those which will find out this riddle must plow with ano∣ther Heifer than sense and reason, and na∣turall endowments. God hath so orde∣red that he hath chosen the foolish things of the world, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to confound the wise things of the world. 1 Cor. 1.27.

Therefore the Gospell is called the wisdome of God, as opposite to the wis∣dome of men; And the Apostle saith po∣sitively, that it was wisdome in such a mystery that none of the Princes of this world knew; Nay, the Spirit jeeres all the learned of the world in this very thing, be∣cause

of their grosse ignorance, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉?) Where is the Scribe? Where is the wise? Where is the disputer? hath not God made foolish the wisdome of the world? 1 Cor. 1.20. (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Christ he bles∣seth his Father for this, that he had hid these things from wise and prudent and revealed them unto babes, Mat. 11.

There is a twofold knowledge of Re∣ligion: A historicall, or notionall, and spirituall, and mysticall; the first, these which are most wise may come unto the most exact knowledge of, as far as letters and words will expresse things, as much as outward Characters can expresse in∣ward life; and they may know the true sence and meaning of things in the Gospel, according to what either the history, or the tenor of such words will import, and have as reall meaning of the words as the best of Saints may have: But this is (hae∣rere in cortice) to stick at the rind, they can never spiritually see into that glorious mystery which God intends by those ex∣pressions.

But this I would have all to note,

though the mystery is more than can be exprest in word, and there is a further glory hidden than is exprest in any sen∣tences divine, yet there is no mystery con∣trary to the very sense and meaning of the positive words of scripture.

Ob. So that if any aske how far the light of humane reason can go in the fin∣ding out these great mysteries?

Sol. I answer, No farther than what the sense of words will beare, and the deduc∣tions, and conclusions from thence, (which yet may be as true for the notion as any knowledge which enlightned souls have) but into the intimate glory and nature of the things themselves, and Gods designe of love and glory in them, all the light of na∣ture cannot see, for they are spirituall things, though cloathed with earthly formes, and expressing themselves by earthly mediums, and they are to be judged in their owne nature, and their ownlight. (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) judging spirituall things by spirituall, as the sun must be tried by its own light, not, by the stars or a candle; for example

suppose a mans soule be affected with joy or griefe, or taken up with apprehensi∣ons of some high nature, and it breakes forth in words or writing to expresse this, any man which hath reason can tell what the words mean, and so gives judgement of his workings: But to see intimately how that soule works, how the spirits flow up and downe in the workings of the soule on those apprehensions, none can imagine but one that is possest with the very same passion, and can go as it were purely into such a soule; so may I say of all the myste∣ry of the Gospell, the sound of words, the sense of things which they hold forth, na∣ture may see, reason may apprehend: But to behold the spirituall glory and beauty of God in these above all things else, none but the spirituall man, one who hath his heart in the bosome of those glories, can see. Therefore the Apostle prayes for the Ephesians, Eph. 1.17, 18. That they might have the Spirit of wisdome and revelation, in the know∣ledge of him, the eyes of their under∣standing being enlightned, they might know, &c.

2. Ʋse. What cause hast thou to blesse God for ever, who hast any thing of this mystery made known to thee? It was hid from ages and generations of men, and hath God revealed it in any measure to thy poor soule? Oh what a deal of wonder should it raise in thy heart. It is as a great mystery, to reveal this in thee, as the things themselves doe hold forth. The Apostle to the Colossi∣ans, magnifies the dispensation of it, 1 Col. 26, 27. And he cals it the riches of the glory of the mystery, which is, Christ in you. This mystery holds forth the unsear∣chable riches of Christ to the poor soul: Oh, men doe not know what a mercy it is, to have a revelation of this glorious Christ, in such a mystery, in their owne soules; that must needs be a glorious mercy, which Christ doth so heartily thanke his Father for, Mat. 11.

There is not such an expression in all the Scripture againe, where Christ doth so expressely thanke his Father, as for the revelation of these great things to poore soules.

God might have shut up thee in blind∣ness with the world, given thee only parts and gifts in the world, heightned thy understanding, to have contemplated the secrets of Nature, and it had born a great mercy, or at most might have inlightned thy reason, to have taken in the out∣ward notion of the Gospell: But hath he revealed Christ in thee, let thee see into the wonders of glory, which no tongue can expresse, and given thee the light of his Glory in thy heart? Oh, how should thy soule be ravished with the riches of God's love to thee?

3. Ʋse. If Religion be a mystery, how should we wait on God for the mani∣festation of every truth of it: when we come to heare the Gospell, we should come as to mysteries, lay downe our owne carnall reason and unbeliefe, and look for God to teach us, and to reveale his owne glory in us.

There is a twofold vaile must be taken away, the one from our eyes, and the other from the things themselves.

1. God must open divine truths to us

in their owne Nature; there is a vaile that lies on them, viz. the darknesse of the expression of them; nay, the resplen∣dentnesse and exceeding glory of truth in its selfe, is as a vaile before it, as the glory of the Sun is as a vaile unto it, that we cannot look stedfastly on it to behold its Nature. Now, God must remove all vailes from godlinesse, and make its glory raking unto us, and not only so: But

2. The vaile must be taken off from our eyes; though these things were never so lightsome, yet if we are blind, it is all one to us: light and darkenesse is at one with a blind man. The Apostle saith of the Jewes, that when Moses was read there was a vaile on his face; they could not see thorough these outward sha∣dowes, the living substance, Jesus Christ; but the reason was, because the vaile was on their hearts: But when the vaile is taken off, then we behold with open face, the glory of God, as in a glasse. 2 Cor. 3 ult.

Men strive to excell in knowledge in the world, to dive into things that are

not common, which others understand nor. Oh Brethren, here is knowledge in∣deed, to comprehend this mystery of god∣linesse.

1. In the knowing this a man comes to be privy to all God's eternall plots and de∣signes of love and grace unto the world.

2. Soules which behold this mystery, they see their own persons, and happiness wrapped up in it; for it is a mystery for us, and in us.

3. In knowing this, a soule is able to reconcile all contradictions, both in him∣selfe and the world, for they all have their reason here, which in Nature, are absurdities.

4. There is no way to take thy heart or worke on thy soule by any truth, but as thou seest in the hidden and mysteri∣ous excellency of it; all outward ap∣prehensions of divine things, will goe no farther then the outward man.