Sermons, Sermon 6
THE SIXT SERMON.
I. COR. CHAP. II.
verse 6 And we ſpeake wiſedome among them that are perfect: not the wiſedome of this world, nor of the princes of this world, who come to naught.
verse 7 But we ſpeake the wiſedome of GOD in a mysterie, euen the …id wiſedome which God ordained before the world, vntounto our glorie.
verse 8 Which none of the princes of this world knew, for had they knowne it, they would not hauehave crucified the Lord of glorie.
verse 9 But as it is writtē, The eye hath not ſeene, the care hath not heard, neither hath entred in… the hart of mā, the things that God hath prepared for thē that l…ue him.
IN the Text immediatelie preceeding (well-beloued in the LORD IESVS) the Apoſtle hath beene renouncing the wiſedome of man, in vttering of the Goſpel of IESVS CHRIST, thinking it not worthy that any mans faith ſhould be builded on it: For that faith that is builded on it, cannot ſtand, becauſe ye wiſdome of man is a falſe foundation, and the thing that is builded on a falſe foundation cannot ſtand.
Now to come to this Text which we hauehave read preſentlie. It might hauehave beene ſaid to the Apoſtle, Who counteth of thy wiſedome? thou eſteemeſt not of mans wiſedome nor eloquence, but who counteth of thee, or of thy wiſedome either? Hee anſwereth in the 6. verſe, Wee ſpeake wiſedome among them that are perfect, &c. That is, Who ſoeuer are perfect in ye Church of God, or whoſoeuer are come to a degree of perfection, or preaſſe to perfection, aſpiring aboue nature, aboue humane things, to ſee things Heauenly and ſpiritual, theſe men account of my wiſdome, in the ſight of theſe I am wiſe, and in their audience I ſpeake wiſdom, howbeit earthly men thinke all that I ſpeake but follie. This is the meaning & th'effect of the Apoſtles anſwere ſhortly. As to this word of perfectiō, I will not iuſiſt in it. A full perfection is not heere meaned, but a ſtriuing to perfection. No man nor woman in this life is perfect, but the perfecteſt of vsus all that liueth in this worlde, one lie are ſtriuing to perfection, thorowe infinite infirmities. Therefore, this worde of perfection is not to be vnderſtood of that conſummate perfection which wee ſhall hauehave in that other life, but as it is opponed vntounto them that hauehave no perfection, no ſpirituall nor Heauenly ſight or knowledge of things Heauenly & ſpirituall. Then, there is the leſſon in one word: Yee know the ſentence ſpoken commonly, Wiſdome is juſtified of her owne children (Mat. 11. 19) Let the world account of it as they will, wiſdome ſhall euer be wiſdome to them that hauehave any wiſdome fooles will neuer count that Heauenlie wiſdome to be wiſedome, nor the wiſe of this world will neuer eſteeme of it. Much conſiſteth in the diſpoſition of the hearts of the hearers: that which is wiſdome to one, is meere follie to another, and all becauſe the diſpoſition is diuers and contrary. Set together a man that is Heauēly minded▪ & a man that is only earthly minded▪ ſpeak the wiſdome of God to them both, and wiſdome to the Heauenly minded man ſhall be wiſdom, to the earthly minded man it ſhall bee fooliſhneſſe: The ſpeech of the Croſſe, ſaieth the Apoſtle in the 1. chap. of this epi. verſ. 18. to them that periſh▪ is fooliſhneſſe, but to them that are ſaued, it is the wiſedome and power of GOD Art thou one that art ordained to bee ſaued? The Goſpell of Ieſus Chriſt ſhall be wiſdome and onlie wiſedome vntounto thee. And therfore, ſeeing there ſtandeth ſo much in the diſpoſition of the hearer, before thou commeſt to heare, look to thy diſpoſition, leaue thine earthly minde behind thee leſt thou receiue thine own damnatiō: & bring an heauenly mind with thee, that ye wiſdom of God may be ye power of ſaluatiō to thee: there hath bene lōg hearing & teaching among vsus in this Towne, bu… the iſſue of things teſtifie, that there hath bene an euill diſpoſition in the heartes of the multitude, the preſent trouble of this Towne telleth what hath bene the diſpoſition of manie: for what euer bee the worke of men herein, yet no queſtion the Lord hath His worke in it, to ſpoyle thee for thine ingratitude, and euill diſpoſition of thine heart, of the libertie of His glorious Goſpell: and if this Goſpell goe away, then ſhame and confuſion ſhall light, not onelie vponupon this Towne but alſo on the whole Land, and euerie eſtate thereof.
Then to goe forward. The Apoſtle falleth out in an high deſcription & commendation of this wiſedome which …ee preached, which is the wiſedome of God. Marke it: he ſaith, Not the wiſedome of this worlde, nor of the Princes of this worlde, who come to naught. In this deſcription there is nothing that may commende anie ſcience or wiſedome of this world, which is not brought in heere to the commendation of this Heauenlie wiſedome. Sciences and wiſdome vſe to be commended from the Authors, from them that inuented them: they vſe to be commended from their ſecrecie and hidneſſe, in that they are hidden vp in a myſterie from the eyes of men: they vſe to be commended from the ende and vſe for the which they were ordained: they vſe to be commended from their ſublimitie & ſubtilitie: when they paſſe the capacitie of men, men holde them in admiration, and wonder at them: they vſe to be commended from their ſubject which they entreat of, if it be a worthie ſubject, it is a worthie ſcience. Theſe things recommend▪ vntounto vsus Sciences inuented by the braine of man. All theſe thinges are in an higher degree in the wiſedome of God, than euer they were in anie worldlie ſcience.
Now marke euerie word: The Apoſtle beginneth his commendation at the Author: and firſt he letteth you ſee who is not the Author: then he letteth you ſee in verie deede who is the Author of this wiſedome. (All this is ſpoken of the Goſpell, which we preach to you, and therefore note euerie circumſtance, marke the excellencie of this Goſpel, which the Apoſtle to the Philippians, chap. 3. verſ. 8. calleth the eminencie of the knowledge of Ieſus Chriſt, which mounteth aboue all knowledge in this world) Then whom ſaith hee not to bee the Author of it? This world neuer found it out; neuer inuented it, it came neuer from ye heads of worldlie men. Indeede it is true this worlde is wiſe in her owne kind; Luke 16. 8. and this world, and all the men thereof, from the beginning of it vntounto this houre, hath beene occupied in counſels, in laying of plottes, in ſetting downe purpoſes, and taking conſultation, they hauehave bene verie buſie: But amongſt all the things that euer man aduiſed vponupon▪ there was neuer found ſo much as one thought in the head of a man, of the remedie againſt ſinne and death: but ſitting from the beginning in their counſels, they ſate like as manie damned creatures, without anie thought howe they ſhould be relieued of that damnation: & this is that Heauenly wiſdome ſpokē of here, that telleth vsus of the remedie againſt ſinne, death, & damnation, wherein we lye. Yea, Brethren, let be they had not anie thought of this matter, they did nothing in al their wiſe conſultatiōs, for the moſt part, but inuolued themſelues more and more in their guiltineſſe, & augmented their damnation, wherein all men were fallen by Adam. Then it was not the world that found it out. O! but there are ſome Princes in the world that paſſe others in wiſdome: there are wiſe & high ſpirited men that will put order to others, and with their wit will compaſſe Heauen and earth, that will ſearch out the deepneſſe of nature, and bee occupied in high things: it may bee that theſe men hauehave found out this wiſdome. The Apoſtle meeteth this: No, ſaith hee, none of the princes of this world, whether Iewes or Gentiles, found out this wiſedome. All the great Monarches, all the Philoſophers, with their wiſdome, and philoſophie, neuer thought once on ſuch a thing: it is true indeed, there is ſome in this world that hauehave euer bene occupied in hie things aboue the reach of the common ſort of people, ſitting on high places, ſearching into the deepnes of nature: but among all their occupations▪ high conceits and deuiſes, there was neuer ſo much as a thought or ſuſpi…ion or a dreame of that onlie remedie againſt ſin and death, of that onlie way and meanes of ſaluation, and deliuerie of a loſt ſinner. A wonderfull thing! condemned men ſitting in ſuch occupations, without any thought of their damnation. Emperours condemned men! and yet neuer ſuch a thing as a thought howe they ſhould be relieued of their condemnation! It is true, the Philoſophers among the nations aſpired to a wiſdome and knowledge of God to know Him, and ſome of them laboured to ſet downe a ſcience of Him. Plato traueiled much on this purpoſe, and therfore he was called Diuine: but all their knowledge was of GOD the Creator, as Hee created this world, and by His prouidence gouerneth it. But will ye ſpeake of GOD the Redeemer in His Sonne Ieſus Chriſt, they had neuer ſuch a thing as a thought of Him: and yet for all the buſineſſe that they had about the Creation; and GOD the Creator, what were they? fooles, and euaniſhed in their owne cogitations, & as ye may reade, Rom. 1. 22. 23. in ſtead of the true God they ſet vp an idole to bee worſhipped. Then ſeeing they found it not out, and ſeeing it is ſo neceſſary for al men, euē for Princes (for they ſhal neuer ſee life except they get a part of this wiſedome) they are bounde to keepe that wiſedome, in ſinceritie, and not to prejudge her libertie one whit: but to maintaine her and keep her from all her enemies, that would peruert her. Thou foundeſt her not out, keep her therfore in her liberty. The Lord grāt that men may be occupied this way in their coūſels, not in impairing, but in preſeruing the libertie of this wiſedome, that onelie muſt ſaue them: Thy kingdome, thy life, thine honour and all theſe earthlie riches will away, onelie this wiſedome will abide.
Then this wiſedome is not founde out by this world▪ or by the Princes thereof. Yet before wee come to the Author whereof it is come, ye hauehave a reaſon wherefore ſhe cannot bee of the Princes of the worlde, who come to naught, they are aboliſhed, they euaniſh, ſhee is eternall, and will neuer hauehave ende. A periſhing head, will neuer inuent a ſcience that will laſt for euer, albeit his head were neuer ſo quicke & ſo curious but as the head periſheth and goeth to graue, ſo ſhall the wiſedome thereof die in her owne time: And therefore there was neuer anie Arte nor Science inuented by the braine of man, which ſhall not die & periſh, becauſe they are all come of periſhing heads: howbeit the head die and the wiſdome remaine for a ſpace, yet that ſcience and wiſedome ſhall alſo die in her owne time. Aristotle is dead, his wiſedome abideth yet, but it ſhall die. Plato is dead, his wiſdome abideth yet, but it ſhall alſo die. But the immortall GOD, when He findeth out a wiſedome, it ſhall bee immortall alſo. In the firſt Epiſtle of Peter (Chap. 1. verſ. 23.) there are two thinges joyned together. The immortall ſeede of the word, and a liuing and immortall God, who abideth for euer. The ſeede of the worde is immortall: and wherefore is it immortall? Becauſe it commeth from a God that abideth for euer. If it be once ſown in thine heart it ſhall neuer die out of thine heart: No, this word ſhall goe to Heauen with thee, and there it ſhall ſpring out in a wonderfull glorie, and ſhall abide in him who found it out, and in thee in whome it is ſowne for euer. Then if the world be not the author of it, who hath found it out? We ſpeake (ſaith the Apoſtle) not our owne wiſedome, but the wiſedome of God. Paul inuented it not, neuer a man that preached this Goſpell was the author of it, the Lord who is onelie wiſe, found it out.
Then marke, Brethren: If God of His infinite merciemercy (after thou madeſt that foule fall in Adam, and fell from grace & innocencie) had not found out to thee the onelie meanes of thy deliuerance from death and ſin, thou hadſt neuer riſen againe: for thou hadſt neuer ſo much as once a thought of the way of thy redemption. Adam, when hee had fallen, and hid himſelfe in an hole, had not ſo much as one cogitation of his deliuerance: That God that created thee without thee, redeemed thee alſo without thee: when He made thee of nothing in the beginning, Hee called not thee to the counſell, becauſe thou was not: no more was thou on the counſell of thy redemption, when He took purpoſe to redeeme thee: No, there was neuer an Angell on the counſell of thy redemption. And this is that that is ſpoken, Rom. 11. 34, Who hath knowne the minde of the Lord? or who hath giuen▪ Him counſell? No, all is of Him, & all is from Him only: He is the onlie finder out, as well of thy redemption, as of thy creation, that the onlie glorie may bee giuen vntounto Him. I might ſpeake ſomething here againſt the enemies of the trueth, but I will not inſiſt. If thou takeſt any part of that worke to thy ſelfe, thou bereaueſt God of a part of His glorie. Therfore ſeeing thou haſt neither arte nor part in it, let Him hauehave the onelie glorie for euer and euer.
Nowe followeth the ſeconde part of the commendation of the Goſpell, In a mysterie. It is in a myſterie, it was hid vp. Sciences vſe to bee commended becauſe of their ſecrecie: for men wil ſay, O! it is a myſticall and ſecrete thing, therefore it is a commendable and precious thing. But if euer anie ſcience or wiſedome in the worlde, merited commendation, thorowe the ſecrecie of it, eſpeciallie this wiſedome of GOD, for there was neuer ſo ſecrete a wiſedome, ſo manie ages, from Adam till CHRIST came, all cloſed vp in a myſterie, & hidden from the world, and if there was anie blinke of it, it was verie obſcure.
Brethren, there are ſundrie wiſedomes of God: There is a wiſdome of the creation and gouernament of the worlde, and there is a wiſedome of God of the redemption of the worlde once created, and making defection from that bleſſed eſtate of creation. As for the wiſedome of creation, as ſoone as euer the worlde was created, this wiſedome brake foorth, and was reuealed, and made knowne to men, and it ſhineth yet in the creatures: looke to them, thou ſhalt ſee the image of that wiſedome ſhining in them: and more than this, man receiued this wiſdome of creation written in his heart. So this wiſedome was not kept cloſe, but made patent to the eyes of men & Angels to looke vponupon it.
But as for the wiſdome of God of the redemption of the worlde, in the creation Hee neither vtred it in word nor writing, He wrote not one letter of it in the heart of man in the creation. But after the fall of Adam He gaue an inkling of it, but very obſcure. Nowe, wherefore was this that the Lord hid vp this wiſdome? Thereby no doubt He would teſtify to the world, that this wiſdome contained a precious thing, a jewell: there was incloſed in it the whole treaſure of Heauen. The treaſure of Heauen is Chriſt Ieſus, who is incloſed in this myſterie and therefore, the Lord woulde not reueale it, till Ieſus Chriſt came into the world. Is it reuealed now? It hath beene reuealed euer ſince CHRIST came into the worlde, and this daye in SCOTLAND that treaſure is laid open, if we had eyes to ſee it. Abraham, nor Dauid, nor all the godlie Kings and Fathers were neuer in ſo bleſſed an eſtate as thou art. But if thou repent not, and receaue not this wiſdome, the greater is thy damnation: For euer the greater the benefite bee, the greater is the condemnation, if it bee not receaned: And many at that daye ſhall ſaye, Would to GOD we had neuer heard of this Goſpell Well▪ keepe it as yee will, there is no glorie but it, and take it awaye, farewell the glorie and well-fare of the Land: yea, I ſay more, There is no glorie in this world but it.
Nowe, the Apoſtle ſtandeth not heere, but paſſeth forward in the praiſe of this wiſedome: Hee hath praiſed it from the Author, who is God onlie: from the ſecrecie, that it is a myſterie hidden vp ſo long: he commeth now to the time when it was found out, which God had determined before the world. Sciences vſe to bee commended from their antiquitie: men ſay, O▪ it is an olde Science, it was ſound out by the Aegyptians, therefore, a commendable Science. But there was neuer wiſedome that might bee compared in antiquitie to this wiſedome. Wilt thou aske howe olde is this wiſedome? I aske another queſtion, How olde is God Himſelfe? This Goſpell is euen as olde as GOD Himſelfe: the Goſpell is from all Eternitie, as the glorious GOD is without beginning from all Eternitie. Then this Goſpell that is preached this day, is no nou…ltie.
This is that wiſedome and doctrine that GOD predeſtinated from all Eternitie, howbeit the enemies in contempt call it a new doctrine. Thou art a lyar, although thou bee the Pope, I ſpeake it to the glorie of God, this Goſpell that is preached in SCOTLAND, was from all Eternitie.
The wordes import more. It is not onelie from all Eternitie, but it is grounded vponupon an Eternall counſell. The glorious Trinitie ſet downe in a glorious counſell this doctrine of ſaluation. And therefore, ſeeing this doctrine is ſet on ſo ſolide a foundation, who will ſhake it? Shake it let ſee off her foundation, and thruſt at it, It will ſhake thee, and driue thee into Hell. I tell thee, it hath ſaued manie men from the beginning, but it is alſo true, it hath ſlaine manie one: beware that it ſlaye thee not: for it is the ſtrōgeſt thing that euer was. Thou mayeſt well baniſh this Goſpell, and put it out of SCOTLAND, but thou ſhalt neuer put it out of the world, ſo long as there is a ſoule to be builded by it: But when ſhe is out of SCOTLAND and ENGLAND both, ſhee can goe, and it were, to all theſe newe found Landes, and abide there.
Yet marke how he riſeth in his tearmes (I neuer heard anie Philoſopher in all his Declamatiōs riſe ſo highlie in his praiſes of anie Science, as the Apoſtle doeth in praiſing of this wiſedome, and it is not the eloquence of man, but the eloquence of the Spirite of God, that raiſeth him. And yet hee hath not tolde all her glory. No, we ſhall neuer ſee it all, till wee ſee the Lord Ieſus, who is the ſubject of this Goſpell.) Sciences hauehave their commendation from their ende: it is a good science that hath a good ende, and inuented for the weale of man, for his profite, and pleaſure, and glorie: But this ſcience in this mounteth aboue all the ſciences in the worlde: for all the Sciences in the worlde will not make thee mount vp▪ nor raiſe thee one footbredth from the earth, although thou bee a Monarch: they may well get thee a piece of honour here, but it ſhall all be earthly honour. O! but the Science whereof our God is the Author, this wiſedome of our redemption maketh thee to mount, draweth thee vp, in a word, glorifieth thee All that euer learne in her ſchoole ſhall bee glorified, wilt thou learne this wiſdome, ſhe ſhall glorifie thee in the Heauens. For why? ſhe is the power of God to ſaluation, Roman. 1. 16. and as hee ſpeaketh, 2. Cor. 3. 18. wilt thou looke in her but as in a mirrour, to the glorie of GOD in her, ſhee ſhall transforme thee from glory to glory in that ſame Image. What more? All the wiſedome in the world without this wiſdome, is like as much poyſon, to ſwell vp thine heart in pride againſt GOD and man.
Shall I come to the particulars? Art thou a Lawier? and haſt the knowledge of the Common Lawes? If thy ſcience of the Lawe bee not ſeaſoned with this wiſedome, it is meere poyſon to thee. Art thou a Mediciner, perfect in that Science, and haſt read all Hippocrates and Galene, and all the reſt of them, and haſt not this wiſedome, thou art poyſoned for all thy Medicine. Is thine head full of policie, and haſt thou manie plottes and conceites in it, and haſt thou not this wiſedome? thou haſt an emptie and poyſoned head. Art thou a Philoſopher, and canſt count all the Starres, and canſt ſearch out all the mineralles, and canſt goe downe to the Center of the Earth. yea, and it were downe to Hell, and haſt not this wiſedome, thou art poyſoned. What neede I to ſpeake further? If thou hauehave no apprehenſion of this wiſedome, that onelyonly ſanctifieth thee, and all thy Sciences, and maketh them profitable vntounto thee, thou art a miſerable bodie, and woe to thee for euer. Would to God the worlde ſaw this, but alas, this humane wiſedome and the glory of this worlde pulleth CHRIST out of their eyes, and obſcureth this Heauenly glory. But woe is thee! that euer thou ſaw this light, if thou getteſt not a part of that Heauenly glory.
Yet hee ſtayeth not heere, but looke howe hee climbeth vp, & exalteth this Heauenly wiſdome. Sciences vſe to bee commended for their ſubtility and ſublimity. O, ſaieth the Philoſopher, it is an high and ſubtile Science, therefore it is praiſe worthy. Mathematikes are ſubtile, and are full of ſubtile demonſtrations, therefore they are worthy Sciences. But, Brethren, there was neuer Science comparable in ſublimity to this Wiſedome of GOD, who is onelyonly wiſe. As farre as the head of GOD paſſeth thy braine, as far doth this wiſdom that is come of GODS head, paſſe all the wiſdom that thou canſt inuent, and it were a thouſande yeeres: and therefore th'Apoſtle ſaith, This wiſdom none of the Princes of this world hauehave knowne: No, not after ſhee was reuealed and came into the world, when they ſaw her, they knew not what ſhee m… ned. The Philoſophers, who ſcāned in curiouſnes when this wiſedome came to them, they knew no more in it than children and infants. Looke ho… little a childe can conceiue of anie humane ſciences, as little alſo could they conceiue of this wiſedome. Reade in the Acts, chap. 17. verſ. 18. when Paul came to Athens, and preached it vntounto them, they ſaid, What a ſower of words is this? they thought hee had nothing but words. This is a marueilous ſecrecie: they could not find her out when ſhe was found out to their hands, they knew not what ſhe meaneth. There is not a ſcience found out by man▪ bu… I ſhall get a naturall man that will comprehend it, and oft times he will goe beyond the author himſelfe: But to this day there was neuer … naturall man that could comprehēd the wiſdome of this Goſpell. For why? ſhe is ſpirituall, ſupernaturall, and aboue nature, and therefore the naturall wit could neuer bee able to comprehend her. I ſaye more to you, the more a man hath of naturall wit and judgement, the prouder hee is in his wit, and ſtroke his owne head, and thinke he hath a wiſe braine, the more hee counteth of his owne wiſdome the more ſhall this wiſdome of the Goſpell bee fooliſhneſſe vntounto him: and euer the wiſe… of the world accounteth the Goſpell the greateſt fooliſhnèſſe. I had rather take in hand to teach an idiot the Goſpell, and cauſe him to conceiue it, … God woulde giuegive mee grace, than to take an high headed worldling that is puffed vp with the pride of nature, to driue into-him one word of it. Sillie ones, who hauehave no conceite of their naturall wiſdome, will ſwallow it vp but a proude headed bodie cannot be capable of it. Therefore, the Apoſtle in this ſame firſt Epi. to the Cor. 3. 18. ſaieth veri… well, Wilt thou be wiſe? be a ſoole, that thou mayest bee wiſe. Renounce that reaſon of thine, and take it captiue, and make it a ſlaue, otherwiſe thou ſhalt neuer ſee GOD to thy conſolation: for thy naturall reaſon is an enemie to God, and His wiſdom, Roman 8.7. Hee giueth a reaſon in the end of the verſe, that teſtifieth, that the Prince; of this world knew not this wiſdome, yea, not when it was laid open to them. Hee ſaith. For had they knowne it, (namely that great Prince Herode, and Pilate that Romane Preſident) they would not hauehave crucified the Lord of glorie. They had not done ſuch indignitie to Him as to naile Him to an ignominious croſſe. How aggree theſe two together. The Lord of glorie, and an ignominious croſſe? Howe ſtand theſe two, The King of glorie, and ſuch a ſhamefull death? Becauſe they knew not His glorie, they exponed Him to ſuch an ignominious death. Thou that canſt not ſee the glorie of God in the Goſpell, thou wilt commit the moſt ignominious, the moſte villanous thing in the world. No, if Chriſt were heere, thou wouldeſt crucifie Him againe. And therefore, finde not fault with Herode nor Pilate, Or anie of them that crucified Him, and think not that thou hadſt beene free of it if thou hadſt bene there. No, I tell thee, Thou that ſeeſt not the glorie of the Goſpell of IESVS CHRIST, if ſuch a deede were to be done, thou wouldeſt hauehave a ſhare in it. It will not be ſpeaking that will ſeru: the turne. Let men ſpeake of this Goſpell, and all this wiſedome, what they will, their deedes will euer bewraye them. I will not giuegive one pennie for thy mouth, for thy tongue, for thy ſpeaking, yea, for thy preaching, if thou hauehave not deedes alſo in thy calling.
Art thou a King? Art thou a Counſeller? Art thou a Miniſter? If I ſee not good deedes in thine owne calling, all thy wordes are but winde. When thou haſt ſtood vp, and tolde that thou knoweſt CHRIST, and vnderſtandeſt His worde and Goſpe…l, and then in thy life wilt bee an enemie to CHRIST, and wilt diſhonour Him, and His Goſpell in thy calling, thy doinges bewraye and vtter what ſtuffe is within thee. The god of this worlde, and thy malicious heart, hauehave put out thine …yes, thou haſt a blinde minde, wherefrom thy deedes proceede. Wilt thou crucifie IESVS CHRIST, and expone Him to ignominie anie way, and perſecute and trouble Him in His members, and then wilt ſtand vp and ſay, thou knoweſt CHRIST, thy doings teſtifie to ye world, that thou art a lyar. The LORD open mens eyes to knowe what it is to deale with CHRIST, or His mēbers. As euer thou wouldeſt teſtifie to the worlde, that thou knoweſt CHRIST, honour Him and His Miniſters both, and honour His members: for whatſoeuer is done to one of them in the earth, good or euill, Hee counteth it all done vntounto Himſelfe. Saul, Saul, Why perſecuteſt thou Me? ſaith He to Paul, Act. 9. 4.
He ſtandeth not here, but goeth forward in her commendation: mark the words, & I beſeech you to weigh them, that ſeeing the eminency of this Goſpel, ye may learn to ſtoup & giuegive obedience to it. Sciences are commended from their ſubjectes whereof they entreat: if they hauehave a glorious ſubject, they are accounted high, & accurate ſciences: but their was neuer ſcience that had ſuch a fair & glorious ſubject, as this Goſpel which we preach. What is the ſubject of it? I cannot tell it in better words than are here ſet downe: The things which the eye hath not ſeene, neither the eare hath heard, neither entered into mans heart. All ſciences of this world, and wiſdom found out by man, are of things either viſible, that are ſeen with ye eye, or of things audible, heard with the eare, or of things intelligible, vnderſtood with the mind. If I cannot ſee thine inuention, if I cannot heare it, at the leaſt I will get ſome apprehenſion of it in my minde, I hauehave that aduantage. But as for the ſubject of this wiſdome, thy naturall eye neuer ſaw it, thy naturall care neuer heard it, and it neuer entered into thy naturall heart: and therfore whoſoeuer wil ſee theſe things, he muſt ſeek an cye that is more than natural, that is ſupernaturall, that is ſpirituall: ſeeke an eare that is ſupernaturall and ſpirituall. Goe to the heart, content not thy ſelfe with a naturall heart: ſeeke an heart that is ſpirituall and ſupernaturall: For gaze with thine eye as thou wilt, laye to thine eare as thou wilt, if thou ſhouldeſt heare an hundreth Preachings, if thou hauehave but a naturall care, and a naturall eye, thou ſhalt neither ſee not heare: but in hearing thou ſhalt not heare, and in vnderſtanding thou ſhalt not vnderſtand, as the Prophet Eſaias in the ſixt Chapter and ninth verſe ſaieth. Therefore, ſeeke at GOD an Heauenlie eare, and an Heauenlie eye, and ſaye, LORD, giuegive mee an Heauenlie eare, and an Heauenlie eye, that I may conceaue theſe thinges and apprehende them.
Nowe, in the ende of the verſe hee bringeth them downe for as high as they were, and telleth what they are, Which GOD (ſaieth hee) hath prepared for them that louelove Him. They are predeſtinated from all Eternitie, and they are prepared in time, for ſo manie onelie as louelove the LORD. Therefore, louelove IESVS, and thou ſhalt get a part of them. The leſſon is this. Wonderfull are the thinges that GOD hath prepared for them that louelove the LORD IESVS. But how ſhal I knowe that ſuch high and ſublime thinges are prepared for mee? Art thou marked with this token? and carrieſt thou it about with thee? Loueſt thou the LORD? how beit not ſo well as thou wouldeſt. (Accurſed bee hee that loueth not the LORD: let him bee an Anathema Maranatha, as the Apoſtle ſaieth in the ſixteenth Chapter and the two and twentie verſe of the firſt Epiſtle to the Corinthians.) Loueſt thou Him, aſſure thy ſelfe, howbeit thou canſt not get ſuch a louelove to Him, or ſuch a ſight of theſe thinges, as thou wouldeſt hauehave, they are prepared for thee. Onelie, thou art to take heede to ſee if that louelove of GOD bee in thine heart. Goe not to ſearch what is in Heauen, and thinke not to get a full ſight of that glorie in this life, that is laide vp for thee: But reſt on Him, yea, though it were halfe blindlinges. Well is the ſoule that can louelove the LORD IESVS.
I will ende heere, and will recommende to euerie ſoule that LoueLove of IESVS, as euer they woulde ſee the thinges that the eye neuer ſawe, nor the eare neuer hearde, nor hath euer entered into the heart of man, to their euerlaſting comfort and conſolation, at the comming of the LORD IESVS: To whome, with the FATHER and the Holy GHOST, bee all Honour, Prayſe, and Glorie, for euer and euer, world without ende, So bee it.