* That is, ' uuderstandiug.' — G. t That is, 'wicked.' — G.
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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 suifusion 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 oft- times 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 malicedf Christ, and brought him to his end. So it is with men. When their minds be clear, before thej^ 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 anti- pathy 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 xvi. 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 un- settled. Sometimes they will grant truths, sometimes they will not, as their passions lead them. As we see in them towards St Paul, Acts xxii. 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 xxiii. 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 mj'stery of iniquity, that St Paul speaks of, 2 Thes. ii. 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 mean- ness. Therefore in Rev. xvii. 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 * Of. 2 Peter iii. 1, and James iii. 17. — G. t That is, = ' maligned.' — G.
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was written, ' Julius smnuliia jnipn' ((/). 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 euiulus, one that would be like Christ, a vice-Christ. He is such an opposite as yet ho would be his \'icar. 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.
These God will have in the church together — the mystery of godliness and ungodliness, of Christ and antichrist. "Why ? That the one may be a foil to the other. And how shall men magnify, and relish, and highly esteem this mystery I speak of, except they look by way of opposition to the mystery of antichrist, and see how contrary those courses are ? Alas ! the reason why they so oppose as they do the gospel, and the purity of it, is, because they are contrary mysteries. That must be maintained by ignor- ance. The gospel, that is a mystery, that must be revealed ; and God hath ordained that it should be revealed more and more. Therefore those that would second popery, that are friends of that, they are enemies to the gospel, and to the publishers of it ; they cannot carry their conveyance handsomely.* All popish spirits arc enemies to the mystery of godliness, because where this is, it blows upon the ' mj'stery of iniquity;' as indeed the overthrowing of error is the discovering of it ; for none would willingiy be cozened. Popery must be discovered with the breath of Christ ; that is, with a mystery which is too sharp a breath for his mj-stery to feel. Therefore blame them not, that they are so bitter oppositcs to the publish- ing of divine truths ; the one mystery consumes the other. As Moses' rod devoured all the other rods, so truth eats up all opposite errors what- soever. See but in experience. "Wheresoever truth is planted — the gospel and ordinances, and religion of God — how Satan ' falls down like lightning,' and antichrist falls, Luke x. 18. But this by the way, to give a lustre to the other. There are many other mysteries besides the mystery of iniquity in popery. Every trade hath its m5'stery ; and there are m3'steries and secrets of state. But this is the mystery of all mysteries, that we should give ourselves most of all to understand. Therefore it is said to be a