One Hundred Select Sermons, New Testament · Sermon 28
SERMON XXVIII.
1 Cor. 1.22.
For the Jews rewquire a ſign, and the Greeks ſeek after wiſdom.
There's no better Argument to convince us of the excellency and dignity of the Goſpel, and Miniſtry and Preaching of the Word, than to conſider the admirable effects which are wrought and produced by it. That which can do ſuch great things as Preaching can, is certainly a very powerful Ordinance, let the world think of it what it will. And this is that which the Apoſtle undertakes to make good unto us in this Scripture which we have ſtill before us; whiles he ſhews that by this ſervice God is pleaſed to bring men to Heaven, and to deliver them from future wrath, By the fooliſhneſs of Preaching to ſave them that believe. It is better to be ſaved by fooliſhneſs, than to go to Hell by wiſdom; if that may be called wiſdom which does at laſt bring men to Hell; or if that may be called fooliſhneſs which does at laſt bring men to Salvation.
But the wonderful goodneſs and power of God in this Diſpenſation in taking ſuch a courſe and way as this is, I have the laſt day ſhewn unto you out of the 21 verſe of this Chapter: I come now with Gods aſſiſtance to that which follows in the 22d verſe here before us, For the Jews require a ſign, and the Greeks ſeek after wiſdom.
IN this Verſe the Apoſtle illuſtrates and confirms that expreſſion which had paſt from him in the verſe before, concerning the fooliſhneſs of Preaching. He had therein intimated and ſignified unto us, That Preaching was no better than folly and madneſs in the account of the world; and here now he makes it good by ſhewing how it was received and entertained by the world. The world did conſiſt but of two ſorts, of Jews and Gentiles; of thoſe which were the proper people of God by ſpecial Covenant; and thoſe which were ſtrangers to him. Now both and either of theſe did look upon it as the fooliſhneſs of Preaching; not all particulars amongſt them, the Apoſtle does not ſay ſo, (that were too harſh and heavy an aſperſion) nay he ſays the flat contrary, for he tells us in a verſe a little after, that there were thoſe which were called and converted both of Jews and Gentiles, God had his lot and number amongſt both; but it is to be underſtood of a great number of them from whom it might be well applied to each kinds, and truly ſaid that it was thus with them. Now St. Paul does make this good in two Particulars, which may make up the parts of the Text: Firſt, in the demand of the Jews: and ſecondly in the purſuit of the Gentiles: The Jews require a ſign, and the Greeks ſeek after wiſdom. Firſt, we'l ſpeak of them jointly, as they agree in one notion, and then ſeverally in what is proper to each.
Firſt, Jointly, where we muſt know thus much, the demand of the Jews, The Jews require a ſign; (as to that which follows afterwards concerning the purſuit of the Gentiles, to be underſtood by the Apoſtle not only as ſimply relating it, but likewiſe as ſecretly taxing it, and finding fault with it, The Jews require a ſign, as a thing which was blame worthy in them; and the Greeks ſeek after wiſdom, as that which was a fault ſo to do in that ſenſe and manner as afterwards (God willing) we ſhall explain it.
Here was an error and miſcarriage in both, as concerning their receiving and entertaining of the Goſpel of Chriſt: whence (I ſay) we may obſerve ſomewhat in General, before we come to the particular Meditation.
In General then, Firſt this, That the corruption of nature does act and improve it ſelf differently in different ranks and conditions of perſons: Here are Jews and Gentiles both, people of a ſeveral temper and frame, yet both of them have their cenſure and imputation which is here laid to their charge; the one in the requiring of a ſign, and the other in the ſeeking after wiſdom: which how far they were juſtly taxable, we ſhall diſcover; this is enough for the preſent, and which we here take notice of, that both of them in a ſeveral kind of nature, had their weakneſſes and failings; and though they differed in the particular, yet in the main did both agree.
This various working of corruption according to the ſubject wherein it is, may be variouſly accounted unto us, as proceeding from various cauſes and occaſions of it: As firſt, ſometimes from the difference of age and conſtitution of body: there are ſome ſins which are more proper to one age and temper, and others which are more proper to another. There are the ſins of childhood and youth; and there are the ſins of manhood and old-age; and men proceed from one to the other, if they be not more careful and wary over themſelves: ſins which ſtill have a party in them, whatever their condition here be, and will always bring forth ſome fruit or other.
Again, ſecondly, ſometimes it proceeds from a difference of aſſault and temptation; as there are ſeveral tempers and conſtitutions in regard of men themſelves, ſo there's ſeveral drawing out of theſe conſtitutions in regard of Satans improving of them And God does ſometimes give the Devil more power over mens conſtitutions in one ſin, than in another; ſome he tempts to covetouſneſs, and others he tempts to luſt, and others he tempts to pride, &c. accordingly as they are variouſly and differently inclined.
Thirdly, It proceeds from a difference of imployment and education, and particular calling, wherein men are ſet. For ſin it hath tainted all unto us, and made all things an occaſion of ſtumbling, in the Magiſtracy, and in the Miniſtry; in the Church, and in the Commonwealth.
Firſt, That we ſhould not from hence at any time be ſecure and preſumptuous in our ſelves from our freedom from any particular ſin or inf…mity whatſoever; though thou art not guilty of ſuch a ſin, yet it may be thou maiſt be guilty of another, which in its kind may be as bad: And therefore be not high-minded but fear. And labour to watch over thine heart eſpecially in reſpect of thoſe ſins which in regard of thy particular condition thou art moſt apt and ſubject unto. Remember that Jews here have their ſins and wickedneſs, and the Gentiles again have theirs. And ſo it is anſwerably in all ſorts of people. There are ſins of ſeveral ranks and conditions; the Court have their ſins, and the City have theirs; the Country have their ſins and the Ʋniverſity have theirs. There are ſins of the Rich, and of the Poor, of the Learned, and of the Unlearned; and ſo ſeveral Nations are noted for their ſins, Non comedis Germane, &c. That is, of the Jews and of the Gentiles, there is not a more variety of faſhions, than there is of ſins: that's one thing which we may here note in the General. But ſo much briefly for that.
Again, ſecondly, obſerve this, That all men by nature have ſome quarrel or exception or other againſt the Word of God, and ſome pretence to put it off from them: The Jews require a ſign, and the Greeks ſeek after wiſdom; neither of them were every way right, and ſo as they ſhould be So that betwixt both it's ſure to be the fooliſhneſs of Preaching all this while. This is that which has always been in all ages and times of the Church, as 'tis eaſie to note: we ſee how it was ſo in the time of John the Baptist, and Chriſt; when John preached, He was a little too harſh, and they ſaid, He had a Devil, there was no enduring ſuch a man as he was; he came too cloſe and near to the Conſcience. And when Chriſt preached, He was too familiar and mild, a friend of Publicans and ſinnes. Some think the Preacher too plain, and others think the Preacher too learned; ſome would fain have this, and others would fain have that; the reaſon is becauſe the Word meets with mens luſts. This is the common diſpoſition of our natures as concerning the receiving of the Goſpel: this ſhews us why 'tis no more entertained: we ſee then what an hard task we have who are Preachers. And this is a ſecond Obſervation which we may gather in General.
Thirdly, Obſerve in General this, That it's a great matter for the entertainment of any Miniſtry, what people have been formerly uſed and accuſtomed unto; that has commonly a great ſway with them. For ſee here in this preſent Scripture how it was now with theſe two ſorts of people, the Jews and the Gentiles. The Jews they had been uſed to ſigns heretoſore under Moſes and the Prophets, and therefore nothing would ſerve their turn now but ſigns ſtill. And the Gentiles they had been uſed to their Philoſophy and Rhetorick, and Scholaſtical Diſputations; and therefore nothing would ſerve them neither but wiſdom alſo, what they had been uſed unto formerly, that they deſire to partake of ſtill.
The reaſon hereof is this, becauſe cuſtome is a ſecond nature, as we uſe to ſpeak; and look what relliſh a veſſel is ſeaſoned withal atthe firſt, the ſame 'tis likely to hold a great while after: Quo ſemel eſt imbuta recens, &c. If men have been formerly uſed to ſound and who ſome Doctrine, and to ſavoury Truths, which ſerve to eſtabliſh their heart, why then ſuch as theſe will be pleaſing and acceptable to them; if again they have been uſed to nothing but froth, then 'tis frothy ſtuff which will delight them moſt ſtill. For mens affections in this particular are ſtill proportioned according to uſe and cuſtom with them.
This ſhews us what cauſe we have therefore, as to be careful of what Principles we admit at any time of our ſelves, ſo to bleſs God that he has any time in his Providence heretofore ſo well ordered it to us; it is a great mercy when we fall under good Education, and good inſtruction in our younger years; for this is ſubject in all likelihood moſt to laſt and continue with us, and to ſtick by us another day. The Jews require a ſign, and the Greeks ſeek after wiſdom; thus much of the words jointly and in general.
I come now to them more diſtinctly in particular, to look upon them in their ſeveral Propoſitions, to wit, the Demand of the Jews by it ſelf, and the Purſuit of the Gentiles again by it ſelf.
Firſt, For the Demand of the Jews, The Jews require a ſign; this the Apoſtle ſpeaks of as ſome kind of weakneſs and viciouſneſs in them; and ſo indeed it was, as may appear in theſe Particulars.
Firſt, It does denote unto us that ſottiſhneſs and ſtupidity which was in them. A ſign it is a thing which is accommodated to the outward ſenſe, and ordained for the teaching of thoſe which are of mean and low underſtandings, and which cannot attain to the ſpirituality of Divine Myſteries; now thus it was here with theſe Jews, they were a dull and carnal people, and reſted themſelves in outward matters, but were not ſenſible of the inward power of Religion, and therefore their minds went an hankering, forſooth, after ſigns, and God was fain for a while in his Providence thus to deal with them, to teach them by ſuch viſible things as theſe are, By ceremonies and beggarly elements, and wonders and ſigns. Except ye ſee ſigns and wonders ye will not believe; our Saviour himſelf upbraids them with it in Joh. 4.48. And this is the diſpoſition of moſt men elſe by nature to be thus affected in themſelves. Thus it was with the Apoſtle Thomas at Chriſts Reſurrection, Joh. 20.25. Except I ſhall ſee in his hands the print of the nails, and thruſt my hand into his ſide, I will not believe. He muſt have a ſign here, or elſe no believing at all to be expected from him, ſo addicted was he to ſenſe.
And is it not juſt ſo with many others beſides? what's the humour in Popery but ſtill to run after ſigns; they muſt have ſomewhat preſented to their eyes, or elſe all's not well with them. They are for Images and Pictures, and the like, and ſigns and wonders; There's hardly any point of Controverſie betwixt them and us, but they had rather prove it by ſigns (a great deal) than any thing elſe. Bring them to the Scriptures and written word of God, here they do not care to deal with you: But what then? why miracles and ſtrange kind of practices which they have coined and deviſed as a confirmation of thoſe things which are held by them; theſe are thoſe things which they look after. Thus 'tis ſaid of Antichriſt, That his coming is after the working of Satan, with all power and ſigns, and lying wonders, and with all deceivableneſs of unrighteouſneſs, &c. 2 Theſ. 2.9. This is a ſure and certain rule, That the more carnal any people are, the more they are carried away after ſuch matters, and do not reſt themſelves ſatisfied in that evidence which the Scripture holds out unto them; and it proceeds from hence, becauſe they have not their ſenſes exerciſed to diſcern of things that differ, Heb. 5. ult. And that's the firſt thing here in their demand, viz. their ſtupidity.
Secondly, Here was alſo their infidelity and unbelief, that is likewiſe implied in this, that they askt a ſign. Signs (ſays the Apoſtle Paul, 1 Cor. 14.22.) they are not for them that believe, but for them which believe not; and accordingly they have been ſtill uſed (as we ſhall find) upon ſuch occaſions as theſe are; either to begin faith where it has been wanting, or to ſtrengthen it where it has been weak; they are an argument of unbelief where they are given, but eſpecially they are ſo where they are required. Whiles the Jews demand … ſign, they ſhew their infidelity indeed, that they are as yet in a ſtate of unbelieving. This was that which was very notorious and infamous in this people; as they were a dull and ſtupid people, ſo they were an incredulous and pertinacious people; they were a people which were hardly perſwaded, and much ado there was to bring them to aſſent to any truth which was propounded to them to believe. Hence the Prophet Iſaiah complains, Iſa. 53.1. Who hath believed our report, and to whom is the arm of the Lord revealed. And again, Iſa. 65.2. To Iſrael he ſaith, All the day long have I ſtretched out mine hands to a diſobedient and gain ſaying people. So Joh. 1.11. He came to his own, and his own received him not. Received him not, i.e. believed not in him as it is expounded in the next verſe.
Thus it was with this people: and if we would know whence it came to be ſo, it is eaſie to give an account of it, as the Apoſtle Paul tells us, Becauſe the god of this world had blinded their eyes, leſt the light of the glorious Goſpel of Jeſus Chriſt ſhould ſhine unto them, 2 Cor. 4.3, 4. The Apoſtles themſelves, as St. Paul there declares, they had been faithful in doing of their work, had not handled the word of God deceitfully, but approved themſelves to every mans conſcience. Yea, but Satan had blinded theſe mens eyes, and God himſelf had given them up unto Satan to be deceived by him, as it is in 2 Theſ. 2.10. Becauſe they received not the love of the truth that they might be ſaved.
Well, let it teach us all for our particulars to take heed (as the Apoſtle adviſes the Hebrews) leſt there be in any of us an heart of unbelief to depart from the living God; yea, let us take heed of admitting any ſcruples and doubts in the main points of Chriſtianity; for if we begin once, we ſhall never have done. This ſcepticiſm in Religion is the moſt dangerous thing that can be; here 'tis good to have ſure footing, and to truſt perfectly to the grace of God, which is revealed unto us, 1 Pet. 1.13. For the more we doubt, the more ſtill we may doubt; and one doubt begets another. We muſt have a reaſon, and a demonſtration, and a ſign, and theſe alſo multiplied, and all little enough to ſatisfie an unbelieving heart; yea, we know not how we may provoke God to give us up to an unſetled ſpirit whenever it is thus with us, which is one of the greateſt judgments in the world that can be inflicted upon us. And that's the ſecond evil in this Demand of the Jews in asking a ſign, to wit, their infidelity.
The third is their Hypocriſie; there was a great deal of falſe-heartedneſs and double-dealing in this requeſt of theirs; for why, they intended no ſuch thing as to receive the truth. They askt a ſign for faſhions ſake, but if they had had all the ſigns of the world they were reſolved for all that to hold their own, and to be never the more ſtirred by them, than if they had never had them. Here was now their diſſimulation, they made a great deal of do as if they had meant to have been wrought upon by ſigns, when-as indeed they meant no ſuch matter. As Luk. 11.16. it is ſaid, they ſought a ſign of Chriſt tempting him; ſo they did here of the Apoſtles of Chriſt. This is the manner of Hypocrites to pretend an unſatisfiableneſs in the means when they do not reliſh the thing; when they ſavour not the concluſion, they call in queſtion the argument, and to require a condition which they think will not be granted, that ſo they may the better avoid that which the condition refers to. Theſe Jews becauſe Chriſt crucified (as we ſhall hear God willing hereafter) was a ſtumbling-block to them, a thing which diſpleaſed and offended them, and yet were loth to have it preſently thought ſo; therefore to put it off with a pretence and plauſibility, and fair outſide and appearance, they deſire to have a ſign for the ſatisfaction and confirmation of them. They require a ſign.
Fourthly and laſtly, here was their inſolency and unworthy carriage and behaviour in the laying of this Demand; and that as expreſſing it ſelf alſo in ſundry particulars, which we may briefly take notice of: As firſt, here was their Prepoſterouſneſs and Preſumption, in that they would preſcribe and limit God to a way of their own, They ask a ſign. Take a ſign conſidered in it ſelf, and there was no great matter in it one way or other; they might have it, or not have it, without any hurt; yea ſometimes it was had even with Gods own liking and approbation too, as there are ſundry examples of it in Scripture, even in good men themſelves. But here was the miſcarriage in theſe Jews in this preſent place, that they would teach God, and ſet him a rule, and point which they would determine him unto; that when as he would have it done by preaching, they would have it done by Miracle. And when the Apoſtles brought them a Sermon, they would needs have a ſign. This preſumption and boldneſs, and ſelf-conceitedneſs and arrogancy of theirs, was that eſpecially which was liable to ſo much cenſure, and juſt exception, and which (no queſtion) was a ſin in them.
This is a ſure rule, (and that which is to be obſerved by us) That in the things of God eſpecially, as in all other things, we muſt be ruled by God himſelf; in Religion and Divine worſhip we muſt take things as God offers them to us, and not herein be our own carvers or deviſers. This is that which is very offenſive and diſpleaſing to God; and therefore we ſee how 'tis taxt in another place. This very asking of a ſign, Mat. 12.38, 39. when the Scribes and Phariſees came there to Chriſt with this demand in their mouth, Maſter, we would ſee a ſign from thee? What does he anſwer them hereunto? Why, ſays he, an evil and adulterous generation ſeeks after a ſign. He calls them evil and adulterous for their labour in asking ſuch a buſineſs. They ſhewed themſelves to be degenerate from Abraham the Father of the Faithful in ſuch a demand. It does not become us to teach God how he ſhould teach us; but to leave it rather to himſelf. To ask a ſign was here a preſumption.
Again, as there may be a fault in asking one; ſo there may be a fault likewiſe (by the way) in refuſing one, when God offers one to us, obſerve that: This was the miſcarriage of Ahaz, Iſa. 7.11, 12. when God will give him a ſign, then forſooth he would have none; I will not ask a ſign, &c. And truly commonly this is our faſhion then, when we ſhould not ask any thing, then we will; and when we ſhould, then we will not. Thus 'tis juſt in this preſent buſineſs as concerning a ſign; and we may obſerve it in a ſpecial manner amongſt the reſt, and in none more than in our Adverſaries the Papiſts, for this is directly their humour. I told you before how much they were for ſigns, and indeed ſo they are, where they have no thanks for their labour; here they are all for ſigns, and I know not how many Impreſſions and Signatures they have to this purpoſe. But now where God ſets up a ſign, there they pull the ſign down. As for example here now in the Sacrament of the Lords Supper, which is a ſign and ſeal of the Covenant, and where the Elements uſed in this Ordinance do repreſent to us by the eye of faith, the Body and Blood of Chriſt; here they will have no ſign but the very Body and Blood of Chriſt it ſelf, in a corporal and literal acception. When Chriſt ſays, This is my Body; we ſay, This is the ſign of his Body: No, ſay they, it is his Body it ſelf by Tranſubſtantiation. When Chriſt ſays, This is my Blood, we ſay, This is the ſign of his Blood: No, ſay they, it is his Blood it ſelf; by the ſame device likewiſe. Here they throw the ſign away. Thus thoſe which are ſo much for ſigns at another time, as with the Jews themſelves, to require them when themſelves pleaſe; here now when God offers one to them, they will not have one, though he would put it upon them, but plainly refuſe it.
Well to leave them, and to come rather to our ſelves, let us take heed that we be not ſome way or other guilty in this particular; for thus we muſt know we may be, yea and oftentimes are; we may too much refuſe this ſign which God does here offer to us; and that is when we do not improve it to that purpoſe as indeed we ſhould, and as God has intended it for: ſurely it is a great part of Gods goodneſs that he is pleaſed to deal thus graciouſly with us, as to afford us ſuch helps as theſe are for the ſtrengthning of our weak faith. That though his bare word and promiſe were enough of it ſelf conſidered alone, yet that he is pleaſed over and above to add a further confirmation hereunto, and to condeſcend and come down to our outward ſenſes in theſe viſible repreſentations, that ſo there might be nothing wanting on his part to encourage us to believe. This (I ſay) is a very great piece of goodneſs and mercy in him.
Well, let us then ſee that we do not make this Grace of God in vain to no purpoſe; we muſt not make a meer ſign of the Duty, though there be a ſign in the Myſtery. Take heed of that. God will not hold them guiltleſs that take his name in vain; nor God will not hold them guiltleſs that take his Ordinance in vain. This we do when we do not hereby labour to ſtrengthen and increaſe our faith in a belief of the Promiſes of God which he hath in Chriſt made unto us, and of the things themſelves which Chriſt has done for us. For as verily as we do eat the Bread which we receive, and drink the Wine which we take down into us; and as theſe are meerly of our corporal nouriſhment; ſo by faith are we to partake of Chriſt himſelf, and thoſe benefits which he has purchaſed for us, and performing the condition of the Goſpel, we may be aſſured that they ſhall be made good unto us. But ſo much for their preſumption in this demand.
Secondly, Here was their Peremptorineſs and Importunity, they require a ſign; that is, there is no remedy, but have one they muſt in all haſte. foreign, there's ſomewhat in that; if they had askt it modeſtly and ſoberly, though they had askt it, there might not perhaps have been ſo much in it: there have been thoſe of the Servants of God which have askt ſigns, and they have not been blamed for it; Gideon askt one and had it, in his wet and dry fleece, Judg. 6.37, &c. Hezekias again askt one and had it, in the going backward of the ſhadow in the Sun-dial of Ahaz, 2 King. 20.8, 9. The Virgin Mary askt one, and had it in the Conception of her Couſin Elizabeth, Luk. 1.36. Thus there has been an asking of ſigns which has been allowed and approved of: But the asking of theſe Jews, it was ſomewhat more, with ſome kind of reſoluteneſs in it, as if they thought it their right and due, which did indeed belong unto them, and as if they were much wronged if they had it not. Thus they require a ſign, and this was very naturally in them. For as we ought not to preſcribe and limit God, ſo we ought not to ſollicite him, and too much importune him, but ſubmit our deſires to his, and reſt ſatisfied with the diſpenſations of his Providence, as moſt fit and convenient for us.
Thirdly, Here was their malice and perverſeneſs, they require a ſign, as if hitherto they had never had any. The Jews of all others had little cauſe to be ſo earneſt after ſigns, for they had more amongſt them than ever any people had; yea, and that in reference to the Meſſias alſo; they had ſigns of Chriſt exhibited unto them, both by himſelf in his own particular perſon, and likewiſe in his ſervants the Apoſtles; they had wonders in Heaven above, and they had ſigns in the Earth beneath; as it is in Act. 2.19. and in verſ. 22. of the ſame Chapter; Ye men of Iſrael hear theſe words, Jeſus of Nazareth, a man approved of God among you by miracles, wonders and ſigns which God did by him in the midſt of you, &c. And again, v. 43. Many wonders and ſigns were done by the Apoſtles. And Mark 16.20. The Lord confirmed the word by ſigns following. So we ſee then they wanted not ſigns, and yet as if they had been altogether deſtitute, they here require them, as who ſhould ſay, that thoſe they had had already were as good as none at all; this was now an horrible perverſeneſs and maliciouſneſs in them, and a ſlighting both of the power and goodneſs of God himſelf. But ſo much may ſuffice for that, viz. the firſt particular in the Text, from whence Preaching ſeemed to be counted as fooliſhneſs, the Demand of the Jews; they would have a ſign and let Preaching alone: The Jews require a ſign.
The ſecond is the Inquiry or Purſuit of the Gentiles, The Greeks ſeek after Wiſdom. By Greeks here we are to underſtand all other Nations beſides the Jews, amongſt which the Greeks were moſt eminent, and ſo by a Synecdoche are put for the reſt of them, and eſpecially ſuch as did moſt abound in humane learning and wiſdom. Although (if we will) we may take it alſo as reſtrained to that Nation who were the chiefeſt in that regard. The Jews were not more notorious for their ſtupidity than the Greeks were famous for their admirable knowledg and wit; they were a wiſe and underſtanding generation, they looked much after the depths and myſteries of Philoſophy; they were for high and ſubtile Speculations which they did very much affect; yea, they were not only for high Notions, but they were likewiſe for ſmooth Expreſſions; they had the excellency of ſpeech and humane eloquence, wherein they did very much boaſt: Whence 'twas ſaid, that Nemani in laureis, Thebani in virtutibus, Graeci in eloquentia gloriantur. And we know that foreign, was uſually put for foreign to play the Graecian, and the Rhetorician come both to one effect. It is certain, that they were men of very great and deep knowledg and withal they were admirable ſpeakers; which ſeems to be implied unto us in that expreſſion of the Apoſtle himſelf, in Rom. 1.14. I am debter both to the Greeks and to the Barbarians, both to the wiſe and to the unwiſe; where as the Barbarians are made to be all one with the unwiſe, ſo the Greeks in St. Paul's language are the ſame with the wiſe. And as Barbariſm is a deſcription of rudeneſs, ſo Graeciſm is a circumlocution of Eloquence, foraſmuch as it was that which was ſo frequent and eminent amongſt that people. Now this was that which they here improved to a wrong purpoſe.
Now the great Learning and Eloquence of the Greeks was occaſionally and accidentally through their corruption, not in the nature of the thing it ſelf, a great hinderance and impediment to them for their imbracing of the ſaving knowledg of Chriſt; they were ſo taken with the conceits and apprehenſions of their own wit and excellent parts, that the Preaching of the Croſs it ſeemed no better than fooliſhneſs to them; they would believe nothing now in Religion without an Argument and a Demonſtration: They ſeek for wiſdom, that is (as Clemens Alexandrinus well interprets it, foreign, compelling and demonſtrative reaſons, and ſuch Arguments as they could not but yield to, from the ſtrength of natural reaſon it ſelf: where they had not theſe, whatever was brought to them was as good as nothing with them. And again they ſeek for wiſdom, that is, flouriſhing and rhetorical expreſſions, and all the flowers of art and eloquence in the uttering of theſe things. This they ſought in the preaching of the Goſpel; and becauſe they did not find it as they deſired, therefore they reckoned it but folly, and the Apoſtles ſo many fools for their labour to come otherwiſe furniſht unto them. Now this diſpoſition and carriage of theirs, St. Paul does here implicitly cenſure, as he did before, that of the Jews; and whiles he tells us what they did, he does by conſequence intimate unto us what they ſhuld not have done; and ſo proportionably, what we our ſelves ſhould not do neither.
In brief, there are two things eſpecially which are here by this paſſage of the Apoſtles prohibited to us.
Firſt, A reſtraining of the Truths and Doctrines of Religion to the apprehenſions of carnal reaſon, the wiſdom of the fleſh.
Secondly, A corrupting and adulterating of the great Ordinance of Preaching with the affectations of humane eloquence, the wiſdom of words.
Firſt, I ſay here is prohibited a reſtraining of the Truths of Religion to the apprehenſions of carnal reaſon, the wiſdom of the fleſh. This was the fault of theſe Greeks, and we are to take heed it be not ours, that we make not reaſon the rule of faith, which is a chief point of Socinianiſm, but that we be willing to believe thoſe things which are here above our reach; in the Goſpel we muſt not ſeek after wiſdom in this acception.
And the reaſon of it is this, becauſe indeed Religion is a Myſtery, and the things which are propounded in the Goſpel they are above the reach of humane wit. As for example, The conceiving of Chriſt in the womb of a Virgin. The Union of two Natures in one Perſon. And the Trinity of Three Perſons in one Divine Nature. For God to become Man. And he which is the Saviour of the World, to be crucified & die himſelf, and after this to riſe again. All theſe are very great Myſteries, and ſuch as Reaſon does not know what to make of when they are propounded unto it. Fides non habet meritum ubi humanaratio probat experimento. Our wiſdom it muſt here vail and couch, and ſubmit it ſelf, and cry out with the Apoſtle, foreign, thus 1 Cor. 3.18, 19. If any man among you ſeemeth to be wiſe in this world, let him become a fool that he may be wiſe; for the wiſdom of the world is fooliſhneſs with God. And 1 Cor. 2.6. We ſpeak wiſdom among them that are perfect, yet not the wiſdom of this world, nor of the Princes of this world that come to nought, but we ſpeak the wiſdom of God in a myſtery.
Why but then, muſt we lay aſide all kind of reaſon in matters of Religion? is Chriſtianity an unreaſonable buſineſs? and does the Goſpel deprive us of our wits and ordinary underſtandings? No, no ſuch matter, Religion itis not againſt Reaſon, but it is above it. There's nothing in Religion which Reaſon can ſay any thing against as oppoſite and contrary to it ſelf, though it cannot always ſpeak ſo punctually to it as Faith can; and this is that which again we maintain againſt the Papists our adverſaries, for they abuſe this preſent Truth which we are now upon, and they do it again in their Doctrine of Tranſubſtantiation, as concerning the Sacrament of the Lords Supper; here when we argue againſt them, that it is againſt the nature of a Body to be in divers places at once, and the accidents of Bread and Wine without the ſubſtance; here they tell us that we muſt not look to reaſon, but muſt appeal to faith. Though Religion be above reaſon, yet it is not contrary to it; now this is plainly contrary to it; to make both parts of a contradiction true at once, to be and yet not to be, is that which is impoſſible in the nature of the thing it ſelf, and therefore we ſay God cannot do it; that is, indeed it cannot be done unleſs God ſhould deny himſelf, which he cannot do, 2 Tim. 2.13.
The ſum of all is this, That Reaſon it may be improved in Religion, but Religion is not to be limited to Reaſon; Faith and right Reaſon do not croſs, though indeed they do not always meet; nay indeed Religion is upon the point the greatest reaſon and wiſdom of all; becauſe it is the reaſon and wiſdom of God himſelf, who is the Highest Intelligence. And when a man is once a Chriſtian, his reaſon will be ſo far from hindering him, that it will help him in it ſo much the more: As for example thus, Foraſmuch as God is Truth it ſelf, and cannot lye, therefore it is reaſon for me to believe whatſoever God ſays, upon this very ground becauſe he ſays it; although I do not preſently apprehend the particular reaſon of it, in the nature of the things themſelves, nor the immediate connexion and dependance of theſe things one upon another. And that's the firſt thing which was here taxt in theſe Greeks in the Text, their ſeeking after wiſdom, namely, the wiſom of the fleſh, in reſtraining Religion to Reaſon, which is a thing here prohibited to us, we may not do it: The Greeks ſeek after wiſdom.
The ſecond is, The wiſdom of words in adulterating the Ordinance of Preaching, with the affectation of humane eloquence; this is not to be done by us neither, either in Preachers or Hearers; By Preachers: we muſt not firſt affect a tranſcendency and curioſity of language in the preaching and delivering of the Goſpel. And for Hearers they muſt not neither affect nor look for ſuch things as theſe are in reference to their entertainment of it; we muſt not ſcorn the Truths of Religion where they are brought to us in a familiar ſtile, and plainer way. This was another thing in theſe Greeks ſeeking after wiſdom, they refuſed the Doctrine of Chriſt, becauſe it was not brought to them with the excellency of ſpeech and humane wiſdom, which the Apoſtle Paul did of purpoſe decline, as he tells us, 1 Cor. 1.17. and 1 Cor. 2.1, &c. And I, brethren, when I came to you; came not with excellency of ſpeech, or of wiſdom, declaring unto you the teſtimony of God. For I determined not to know any thing among you, ſave Jeſus Chriſt, and him crucified.
For the right underſtanding of this Point, that we may not be miſtaken, we do not here prohibit all uſe of humane learning or eloquence in reference to Preaching, for there may be, and is, very good uſe and improvement of it, if it be carried in a right manner and meaſure. Yea, Paul himſelf did not altogether lay aſide the uſe of it; in theſe Epiſtles of his to the Corinthians, there are thoſe paſſages of Rhetorick and Learning as may challenge either Tully or Demoſthenes, or any other famous in that kind for coming near unto them. Therefore all wit and ſpeech is not here ſimply prohibited, when we are bid not to ſeek after wiſdom, but with this Explication:
Firſt, That this be not the chief and main buſineſs which is intended by us: we may uſe theſe things by the by, but this is not the main to be looked after by us, like Children that more regard the cover of the Book, than they do that which is contained in it.
Secondly, We muſt conſider the nature of this eloquence and wiſdom, what it is; there's a ſmoothneſs and comelineſs of expreſſion ſuitable to the nature of the matter and argument which is ſpoken unto, which may very well become a Preacher of the Goſpel; but ſtrains, and ſtrong lines, and bumbaſt, and pen and inkhorn language, this is ſuch as is very uncomely and improper; that ſpeech may become the Bar, which yet does not become the Pulpit; theſe two are of a different nature and conſideration one from the other, and accordingly are to be differently heeded and regarded by us. That's a ſecond limitation.
Thirdly, For the meaſure of doing it, it muſt be done very ſparingly and moderately; I mean the mixture of wit and humane learning in Preaching; as ſauce, but not as meat, foreign, as he ſaid, like the flowers or barberies about the diſh, not as the chief cookery in it.
Laſtly, a regard is to be had to the nature of the Auditory it ſelf, which we have to deal withal, that they be ſuch as are capable of it, and where it may ſerve as an advantage to the conveyance of the Doctrine it ſelf: Being crafty, I caught you with guile, ſays the Apoſtle Paul ſometimes to the Corinthians, 2 Cor. 12.16. There's a piece of ſpiritual craft which is required in a ſpiritual Fiſherman, to bait his hook with ſuch things in this caſe as may draw the fiſh to him, which now and then ſuch things as theſe do; as we read of Saint Austin that he was wrought upon by the Eloquence of Ambroſe.
With theſe and the like Explications, there may be a good uſe of humane eloquence and ſpeech; but otherwiſe in the exceſs and failing in the manner of it, it is very dangerous and inconvenient.
And that eſpecially, as firſt, it oftentimes takes off from the efficacy of the Ordinances, and makes the Word of God of none effect. It is the compariſon which is uſed by St. Chryſoſtome to this purpoſe, who was yet himſelf in a beſeeming manner a very eloquent Preacher. Look (ſays he) as it is with beautiful bodies, with fair and comely countenances when they are ſet out with paint and colour, the tricks and devices of art, they commonly loſe the honour and praiſe of their true and native beauty, which is ſwallowed as it were in this mixture. Even ſo is it with the Word of God, when it is too much adorned with the fucus and paint of humane wiſdom and eloquence, it loſes the excellent power contained in it ſelf; or like as a letter in the beginning of a Book has ſo many flouriſhes about it, that you cannot read it, even ſo alſo here.
Secondly, Beſides this, it is that which is not ſo acceptable for the moſt part to a ſpiritual heart, Amor phaleras neſcit, as we uſe to ſay; love it is not ſo much taken with adventitious ornaments, as it is with natural endowments; it is not the clothes but the perſon; and a gracious ſoul does more reliſh the truths themſelves, than the words, which put a varniſh upon them, as indeed in any thing elſe; in Pleading, he that ſpeaks to the cauſe is more acceptable than he that flouriſhes about it.
Thirdly, God himſelf does not commonly ſo work by them: By the fooliſhneſs of Preaching he ſaves them that believe, verſe preced. This fooliſhneſs of Preaching implys two things in it: Firſt, Simplicitatem objecti, the meanneſs and ſlenderneſs of the Doctrine which is preached unto them, Christ crucified. And ſecondly, Simplicitatem medii, the plainneſs and perſpicuity of ſpeech wherein it is delivered, foreign, as Baſil the great calls them.
Well, let the cloſe of all be this, Accordingly from hence to teach us how to come to the Miniſtry of the Word; as Miniſters not uſing it, ſo hearers not ſeeking after it, which was that which God blamed in thoſe people, Ezek. 33.32, &c. as a man which hath a lovely voice, and can play well on an Inſtrument, ſo they came to the hearing of the Prophet.
And ſo I have done with both theſe two particulars, expreſſing the affection of ſeveral people to the Preaching of the Goſpel, both Jews and Gentiles: The Jews require a ſign, and the Greeks ſeek after wiſdom.
Now there follows the Apoſtles carriage to both for all this, But we preach Christ crucified.
But of this we ſhall ſpeak in the next Sermon.