Eleven Choice Sermons, Part 2 · Sermon 1
1 Corinth. 2. 2.
For I determined to know nothing among you, but Chriſt Jeſus, and him Crucified.
THis verſe, as you ſee, is linked to the former, not intire of it ſelfe, and independent, as appeares by the firſt particle, being a cauſall conjunction, For I determined: and it takes us by the hand, and leades us to the next verſe, of which it is a reaſon: for,
1. There was regiſtred S. Pauls action, I cannot, &c. and here we have the cauſe rendred, which is, Paul, agens conſilio, his determination, I did not, for I determined. And yet we cannot ſtay there, for we find and another particle, as it were another ſtayer, to lead us yet▪ higher. And therefore, I pray give me leave to draw the whole pedegree of my Text by the line of method, that ſo I may lead your underſtanding into the meaning of the words, with a convenient conſtruction, and lead my obſervations out of the meaning of the words, without any violent conſequution. Wherein if my diſcourſe be tedious, I will make no apologie, but this, neceſſity forced me to ſeeke further then my Text, and when I was entred, delight perſwaded me to ſeeke farther then I needed: yet I reſolved when I had done, not to trouble you with any thing in this kinde, but then it was too late, I was compelled by another neceſſity. Wherefore I muſt intreat you to accept it as it is. The Apoſtle Paul, like a faithfull labourer in the Lords Vineyard, had planted a Church at Corinth, and watered it with a whole yeares Preaching, as it were, ſhowring downe the ſweet dewes of Heaven upon it. After his departure, though he had both his hands full of other imployments, yet, being jealous of the ſucceſſe of his labour, both his eyes were watchfull, if he might by any meanes further the worke he had begun: being thus deſirous, there could not want occaſion: For behold ere long, both his eares are filled with newes from Corinth; Thoſe of the houſe of Chloe, on the one ſide, welwillers to the welfare of the Church, have recourſe to him, to informe him of ſome corruptions wherewith the Church was troubled: for the envious man had ſowne Tares among the good Seed, while the good man was aſleepe. Thoſe of the Church of Corinth, on the other ſide, make repair to him to be informed in ſome queſtions, wherwth their conſcience was troubled: for the gracious Lord had bleſſed the labour of his good ſervant in planting and watering, with a bleſſed increaſe. And thus you ſee a double occaſion of writing, which makes a double argument of this golden Epiſtle. Concerning corruptions, to the ſeventh Chapter, where he fixes a tranſition foreign, as it were a marke of his paſſage to the ſecond; which beginning there, holds on to the end of the Epiſtle concerning queſtions: Sed tranſeat iſta. The corruptions were either ſuch as were generally committed by all, not only permitted, as Shiſme, in the 4. Chapter, or permitted only by all, not generally committed, as unnaturall inceſt, Chapter 5. unchriſtian quarrels, Chapter 6. Ye ſee then the deformities of Corinth, overſpreading the whole face, and overgrowing the whole body of the Church. All the Governours were guiltie: The Preachers with their affected eloquence and ambitious affectation had rent the people in ſunder, from unity to mutiny, from faith to faction. The whole Presbyterie was tardie in their dutie, inceſt, horrible inceſt was among them, the ſhame of the Church, the ſcorn of the Gentiles, the ſcandall of the Chriſtians, in ceſt, horrible inceſt was among them, jetting in their ſtreets, and yet they ſee it not, or wink at it, crying to Heaven and was heard; and yet their ſword ſleeps in his ſcabbard and cannot be awaked. See yet further, they are but a little handfull, hemmed in with enemies round about, who watch them with a thouſand eyes, and yet they cannot leave wrangling among themſelves, they muſt needs hale one another to the judgement ſeates, and there in a goodly Theater ſet themſelves, Themſelves? nay, the Goſpel, the precious word of God, the joy, glory, aud jewell of a Chriſtian, for which, a mans life were not deare, if he bought it ſo: I ſay, they ſet the Goſpell to ſale, to the deriſion of the Heathen. Theſe then were the maladies of Corinth, Schiſme broken out with arrogancie, and not bound up with humility: Inceſt committed by villany, and not controlled by authority: lawſutes proſecuted at Heathen courts, and not taken up with Chriſtian care: and Paul like a skilfull Phyſitian, applies Doſes to theſe diſeaſes. Inceſt muſt be cured by cutting; Chriſtian caution, may prevent unchriſtian contention: but Schiſme is a longer task; that ſwelling humour of pride and vaine-glory, muſt be abaſed and abated with the ſpare diet of a ſingle mind, a ſimple meaning, and a ſyncere manner in the Preaching of the Word, that ſo the glory of God may be advanced, and all the pride of man trampled in the duſt.
The argument of Schiſme is continued from the 10. of the 1. to the end of the 4. Chapter, where a double courſe, uſed in the cure thereof, is intimated.
1. That which he premiſes. 2. That which he promiſes. He premiſes this Letter ſent by the hand of Timothy, that he might further the buſineſſe: and promiſes, that if this will not doe, himſelfe will ſhortly come and take further order.
The ſumme of the Letter is an exhortation to unitie from one argument eſpecially, and is couched and concluded in this Enthymeme, You are all one in Chriſt Ieſus who is one, you agree with one mind, and one mouth: the Propoſition being ſuppoſed as very reaſonable, and therfore ſuppreſſed as not very neceſſary. The concluſion is propoſed in the tenth of the firſt, where becauſe it ſtands (as it were) in the forefront without the premiſes, it is guarded on the one ſide with a ſweet entreatie, I beſeech you brethren: on the other ſide with a ſound authority, By the name of the Lord Ieſus Chriſt, being (as it were) edged with the one, the ſweet entreatie; and backed with the other, the ſound authority, that it might the better peirce into the very tower of their affections; and force them with a ſure charme to all ſyncere obedience, and this concluſion iterated in the 14. of the 4. cloſes up the whole argument.
The Aſſumption follows in the 13. of the 1. whetted, as it were, and pointed, with nimble interrogations, which all ſpeake as Spaniards in the language of Pike, with invincible power, and unavoidable neceſſity, that Chriſt is the onelyonly one, and undivided Saviour.
But here the Corinthians barre up the way with an objection, which is inſinuated in the 12. verſe, and is but inſinuated in the whole progreſſe: yet ſo, that you may eaſily perceive that all Pauls paines in the foure firſt Chapters, is ſpent in the remoovall of this rub, the anticipation of this objection: Now this it is.
Though there be but one Christ, one Maſter, yet there be many of Chriſts Miniſters, and they have different gifts; one likes Pauls ſimple perſpicuitie; others, Apollos ample plentie; a third, Cephas ſolid potency; and therefore, why may not I apply my ſelf to Paul, I, to Apollo, I, to Cephas?
This their diſcourſe (if you marke it) is a diſcovery of all the cauſes of their diſorder. They are two: the bewitching tongues of the teachers, and, the itching eares of the people: the teachers arrogance, the peoples ignorance. The teachers, faithleſſe teachers, wooe for themſelves, inſtead of their Lord: the people, fooliſh people, fall in love with the man, inſtead of the maſter, the ſervant, inſtead of the ſoveraigne: And therefore Paul inſtructs them both: the teachers, what they ſhould do, from the 14. of the 1. to the 5. of the 3. where imbracing an occaſion, he ſweetly paſſes to the people, what they ſhould doe: the people muſt not account too highly of their Miniſters, for two reaſons.
1. They are but the Lords ſervants. They may well take up the embleme of a watering-Pot dropping, with this word, Nil mihi praeterea, praeterea mihi nil. For Paul may plant, and Apollo may water, but it is the Lord that gives the increaſe. And therefore they muſt not ſet up the labourer againſt the Lord.
Nay ſecondly, the Miniſters, they are the Corinthians ſervants in the Lord, For all things are yours, whether Paul, or Apollo, or Cephas, or the world or life, or death, or things preſent, or things to come, all are yours, and ye are Chriſts, and Chriſt is Gods. And therefore, you muſt not make them lords of your faith: and therefore, Let no man glory in men.
Now for the Miniſters duty. It is not to ſeeke themſelves, but the glory of God, and the good of the people; and therefore, not to preach themſelves in quaint words, and curious eloquence, but to preach both for matter, Christ Ieſus; and for manner, with all plainneſſe, and without all affectation, nothing but Chriſt Ieſus with all humility, and without all oſtentation, nothing but Chriſt Ieſus crucified. Chriſt Ieſus, muſt be the argument of their preaching, for in him God will be glorified: Chriſt Ieſus muſt be the ornament of their preaching, that he that glorieth may glory in the Lord. This is the Summe of that which is laid downe at length in Pauls example: his ſtory reports both the fact that he did ſo, and the cauſes, both efficients, and ends: efficients, God peremptorily commanding, Paul voluntarily obeying God as a royall Soveraigne, Paul as a loyall ſubject, God imperio, Paul obſequio; both which have their ends the ſame, to wit, the glory of the eternall God, and the eternall good of the Corinthians: yet with this different diſtinction, God independently, Paul in dependency; God as ſupreme head preſcribing, Paul as ſubordinate, ſubſcribing to his holy pleaſure: and with this diſpoſition God intending his glory, is ſpecially treated of in the firſt Chapter, Paul attending the peoples good, ſpecially propounded in this Chapter. This is the ſeries rei, but the ſeries hiſtoriae conſiſts in three ſteps.
1. God commanded Paul, and all, ſo to do, from the 17. verſe of the 1. to the end.
2. Paul determined ſo to doe, in the verſe of my Text.
3. He did ſo, in the firſt verſe, for thus they lie in order: and therefore you muſt obſerve two things for the method.
1. That the firſt verſe of this Chapter holds hands with the 17. of the 1. and all which is inſerted, is but a commoration in the ſtorie, illuſtrating the command of God from the cauſe of his counſell, and the contrary conceit of the worldlings.
2. That the order of the two latter parts in his determination and action inverted, this being placed after the 1. verſe, which in the accurate method, ſhould have had the precedencie.
To contract all that hath beene ſaid: two things may be obſerved here, a Precept, and an Example. The Precept is a deſcription of a Miniſter of the Goſpell, to be ſuch an one, as now being ſent of God, is to preach the glad tydings of Chriſt Ieſus come into the World, for the redemption of mankinde, for the glory of God, and the ſalvation of his people: This deſcription containes the chiefe cauſes, as is ſhewed. The example is Paul, in whom, as in a glaſſe, all this is repreſented, for three Reaſons.
1. For Pauls own ſake, to vindicate his integritie with the Corinthians, inveigled with their Rabbinicall Doctors, and thence offended with Pauls ſimplicitie, began to call in queſtion: as you may ſee.
2. For the Doctors ſake, that if they would not learne their duty from God, they might learne it from him, ſo lofty a patterne, of ſo lowly a pietie: as you may ſee.
3. For the Corinthians ſake, to provoke them to a filiall imitation, by the patriall example of his humilitie.
To draw now to a concluſion. You ſee the context is a Commentary upon the Text: and the Text is a Compendium of the context; for the Text is a recapitulation of all the ſeveralls above mentioned, the very quinteſſence of all the ſimples afore unfolded: and the Context is a light diſcovering what is contained in the Text, both for words and meaning, and what may be collected out of the Text, for inſtruction. The words may now be eaſily interpreted: foreign may be rendred either, with Calvin, in precio habui, or with Beza, decrevi; for it ſignifies Paul acting, conſilio rei in all actions: and the word of judgement foreign comprehends both, foreign muſt be rendred by a Metonymy of the Cauſe for the Effect, by the word Preaching, or ſome ſuch like, for you ſee it notes Pauls miniſteriall function, and it is ſpoken foreign, not ſo much as know, even as foreign ſeeme to be not any thing, that is not in compariſon or in competition. foreign is a Synechdoche, for all that was to be taught concerning Christ Ieſus, namely, faith in him, and ſalvation by him; even as the laſt words foreign, comprehend all his ſufferings in generall, of which, this is a ſpecies foreign. The meaning then is, as if Paul had ſaid, I thought nothing worthy to be knowne, and therefore determined to make ſhew of no other knowledg among you, but of the counſell of God, for your ſalvation, by a true faith in Chriſt Ieſus, who therefore was crucified for you.
This being the meaning, you ſee what this verſe containes in it, namely, a generall precept, and a ſpeciall example, a generall precept in a ſpeciall example. The generall precept is, that every Miniſter muſt preach, for matter, Chriſt Ieſus only; for manner, with all humility Chriſt Ieſus crucified: this is in the Text, and the context, as a Commentary, ſhews why this muſt be done, from the efficients.
1. God he commands.
2. The Miniſter, it is his duty to obey. And from the ends.
1. He muſt ſeeke Gods glory, not his owne applauſe.
2. He muſt ſeeke the peoples ſalvation, not his owne approbation.
And ſecondly, it ſhewes what is here forbidden, all humane wiſdome and humane eloquence, which tend any way to ſelfe ſeeking, and, therefore all theſe doctrines are plainly contained in this precept, beſide what may be collected: as.
1. That the only way to ſeeke Gods glory and the ſalvation of the people, is by teaching Chriſt Ieſus, and him Crucified, and him only: and therefore,
2. That we can hardly preach in humane eloquence and wiſdome, but we ſhall be in danger of bewraying our owne vainglory, and betraying the Lords honour, and the ſoules of his people.
3. The preaching in humility, is the beſt way to prevent Schiſmes in charity.
Now all theſe are made more illuſtrious in a moſt illuſtrious example, to which every word in the Text payes tribute, that it may be excellent.
1. Paul did not ſeek the wiſdome of words, to ſeeke his owne worſhip; and therefore no mans greatneſſe, or learning, no exemption can priviledge, no priviledge can exempt any man from this neceſſary humilitie: for if any, then might Paul have pretended this, who was brought up at Gamaliels feet, and accompliſhed with all humane inſtitution, who was rapt into the third heavens, and acquainted with all divine revelations: and that you may not think, that ignorance in letters, was the mother of this devotion to Chriſt, he was at Lyſtry taken for a god, even for Mercurie, the god of eloquence: yet Paul did it not: yea.
2. He ſhaked off all tickling inticements; and ſhunned all inducements, for he determined not to doe it: yea.
3. He determined not ſo much as to know any thing beſide Chriſt, as if he ſhould ſay, dele de hinc ex animo, foreign, and ſurely, if we make an anatomie of the whole body of Pauls Epiſtles, you ſhall find, Christ Ieſus Crucified, written in the heart of them, in golden characters, as truly, as they falſly report that they were ſeene in the heart of Ignatius.
4. Marke the word, not any thing, not a foreign, not a tittle of any thing, but Chriſt Ieſus Crucified: and yet we have not done, for behold yet a further wonder.
5. He would not know any thing, no not among the Corinthians; if any where, then ſurely he might have ſhewed learning and eloquence at Corinth, a City of Greece, a famous City, a learned City, where they could underſtand, and did expect it, and, as it ſeems, and as I ſhewed before, were offended with his homlineſſe: yet all this could not draw Paul from his charge, no more then they could draw the Sun from his Charriot. Me thinkes, I ſee the Corinthians amazed at the hearing of the firſt verſe, to ſee that Paul ſo lightly eſteemed, that which they ſo highly admired, and aſſaulting him in this manner.
It was once ſaid, much learning, ô Paul, hath made thee mad; but now much love hath made thee mad. When we heare of a meſſenger from God, we look'd to have ſeen one cloathed, clouded with the Moon, crowned with a Crown of Stars, and lookt thou ſhouldeſt have ſpoken in the language of heaven, with the tongue of Angels: but ſee what it is, a ſilly ſimple man, in a ſilly ſimple manner, ſomething like Archimedes, naked, and yet as earneſt in crying foreign, as though it were ſome great matter, and yet upon tryall we find nothing, but Croſſe, and fooliſhneſſe, the fooliſhneſſe of Preaching, and the word of the Croſſe; in a word, nothing but Christ Ieſus Crucified: is this the majeſtie of Gods word? is this the eloquence of Gods Ambaſſador? or rather may not we ſay, as he ſaid once, much learning hath made thee mad; may not we ſay, much love hath made thee mad?
But here doth Paul anſwer. I am not mad, ô Noble Corinthians, but if you will needs accuſe me of my duty neglected to my Lord, I charge you tell him (what ſhall you tell him?) I charge you tell him, that I am ſicke of love. Neither can I ſee what you can blame in my preaching, you cannot call it raſhneſſe, for I determined; you cannot call it rudeneſſe, for I might have done otherwiſe, if I had not otherwiſe determined; or ſay it were both rude and raſh, yet you may ſtay the cenſure, for, —Si crimen erat, crimen amoris erat.
For it was among you, it was for your good: and if all this will not ſatisfie you, yet becauſe it was Chriſt Ieſus I preached, I am well ſatisfied for the loſſe of eſtimation, and the leaving of eloquence, for I count all things loſſe, for the excellent knowledge ſake of Chriſt Ieſus my Lord: for whom I have ſuffered the loſſe of all things, and doe count them but dung that I may winn Chriſt: O noble Apoſtle! noble Paul! would God not only all we here preſent, but all the Lords ſervants were like thee in all things, like in this eſpecially, to count nothing worthy to be knowne, but Chriſt Ieſus and him Crucified.
And thus much for the entrance into this Text, which I therefore made choiſe of, to dedicate my firſt entrance into the Lords ſervice, becauſe it is the ſumme of all Religion, the ſumme of all, the deſire of Paul here, and of all Chriſtians, and the ſumme of my deſire: for I count all things loſſe, for the excellent knowledge ſake of Christ Ieſus my Lord, for whom I could ſuffer the loſſe of all things, and do count them but dung, that I may win Chriſt; For I determined (and therefore wonder not at my choiſe) to know nothing among you, but Chriſt Ieſus and him crucified. And thus much for this time.