SERM.

X, XI.

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makes answer in the following Words; Because it is given unto you to know the Mysteries of the Kingdom of Heaven, but to them it is not given. For whosoever bath, to him fhall be given, and be fhall have more abundance; but whosoever bath not, from him fhall be taken away, even that he hath. Therefore peak I to them in Parables; because they feeing, fee not; and hearing, they hear not, neither do they understand. As if he had faid, It hath indeed feemed good to God, that to you the Myfteries of the Kingdom of Heaven fhould be clearly and fully made known; but this is a Privilege which he hath not granted to this Multitude. For they who are careful to improve those Advantages and Opportunities of Inftruction which God hath lent to them, fhall for their Encouragement be entrusted with more and greater but they who do not make a due Ufe of the Means of Grace afforded them by God, fhall not have more or better vouchfafed to them; but on the contrary fhall be judicially depriv'd of those which they already

already have. Therefore fpeak I to the Jews obfcurely in Parables, without SERM. X, XI. making known to them the Interpretation of them; because, tho' they have feen the mighty Works which I have done publickly before them, and have heard me plainly Preaching to them the Holy Myfteries of God; yet they are as far from being convinced and converted, as if they had not feen my Miracles, nor heard my Doctrine.

HAVING thus briefly confidered the Occafion of the Words, and their Connection with the Context; I propose, in difcourfing upon them, to do these three Things.

Firft, To enquire what Christian Myfteries are, and to remove fome Mistakes concerning them.

Secondly, To fhew what a mighty Privilege it is to be admitted to the Knowledge of the Chriftian Myfteries.

Thirdly, To direct you to the most proper and ready Means, by which the Knowledge of the Christian Mysteries may be attain'd.

SERM.

Firft, ISHALL enquire what Christian

X, XI. Myfteries are, and endeavour to remove fome Miftakés concerning them.

OUR Evangelift St. Matthew having in this x1th Chapter of his Gospel relat ted how our Lord declared to the Multitude feveral Myfteries of the Kingdom of Heaven in Parables, takes Occafion V. 35. to remark, that hereby was fulfilled that which was spoken by the Prophet, faying, I will open my Mouth in Parables; I will utter Things which have been kept Secret from the Foundation of the World. And St. Paul in the xvI th

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Chapter of his Epiftle to the Romans V. 25. makes mention of the Mystery which was kept fecret fince the World be gan, but now is made manifeft, and by the Scriptures of the Prophets according to the Commandment of the Everlasting God, made known to all Nations for the Obedience of Faith. And in other Places Eph. iii. he fpeaks of the Mystery, which in other Ages was not made known unto the Sons of Men, as, it is now revealed unto his holy. Apoftles and Prophets by

the

the Spirit; which from the beginning of the World hath been hid in God; which hath been hid from Ages and Generations, but now is made manifeft to his Saints. From thefe Texts it is plain, that a Gospel Mystery is a Theological Truth, not known to Men for many Ages, but at length reveal'd by Jefus Chrift and his Apoftles, infpir'd for that Purpose with the Holy Spirit of God.

To Natural Religion Chriftianity hath added many Doctrines not discoverable by the Light of Nature. Such are all those which inform us of the Perfons and Offices of Jefus Chrift and the Holy Ghoft, and of the Will of God concerning the Redemption of Mankind, and of the Method taken by Him to accomplish it. Of these the World could have had no Knowledge, had they not been difcover'd by the Chriftian Revelation. Wherefore they are properly Chriftian Myfteries. We speak (faith St. Paul, 1 Cor. ii. ,&c.) the Wisdom of God in a Mystery, even the hidden Wisdom which God ordain'd before the World unto our Glory.

SERM.

X, XI.

V.9.

Col. i.

26.

X, XI.

Which none of the Princes of this World SERM, knew; — But as it is written, Eye hath not feen, nor Ear heard, neither have entred into the Heart of Man the Things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit: for the Spirit fearcheth all Things, yea the deep Things of God. For what Man knoweth the Things of a Man, fave the Spirit of Man which is in him? Even fo the Things of God knoweth no Man, but the Spirit of God?

IN a lefs proper Senfe fome Doctrines even of Natural Religion may be called Christian Mysteries; because a clear and certain Discovery of them was first made by the Gospel to Men of all Conditions and Capacities. For Inftance, the Doctrine of a future State after Death is a principal Article of Natural Religion, and feems capable of being demonftrated by Reafon. Yet it cannot be denied, that the best and wifest Philofophers before our Saviour's Time (who were very willing to believe it, and took great Pains

to