One Hundred Select Sermons, New Testament · Sermon 29
SERMON XXIX.
1 Cor. 1.23.
But we preach Chriſt crucified, unto the Jews a ſtumbling-block, and unto the Greeks fooliſhneſs.
It is a thing very obſervable of us, as concerning the ſeveral tempers and diſpoſitions of ſeveral men, that however they do very much differ, and vary one from the other in regard of their Perſonal and particular natures: yet for their common and general nature, I mean for nature corrupted, here they do agree too much and more than they ſhould. And though ſin does expreſs it ſelf differently for the particular kinds and acts of it in different perſons; yet for the ſubſtance of it, it is ſtill one and the ſame. And the Scripture hath proved both Jews and Gentiles that they are all under ſin; as the Apoſtle Paul tells us in Rom. 3.9. here we have a proof of it in this preſent Text in hand as concerning their receiving and entertaining of the Goſpel of Chriſt; in which either of them both, one and t'other did diſcover the corruption of nature in a different expreſſion.
The Jews they would have none of it, but inſtead of it required a ſign, and the Greeks they would have none of it, but inſtead of it ſought after wiſdom: Betwixt both the Goſpel it ſelf was rejected and laid aſide. This I ſhewed unto you, and enlarged on, out of the twenty-ſecond verſe of this Chapter.
WE come now to that which remains in the following verſe, But we preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks fooliſhneſs. In theſe words we have declared unto us the carriage of the Apoſtle Paul, and the reſt of the Miniſters of Chriſt upon this requeſt both of Jews and Gentiles; the one in requiring a ſign, and the other in ſeeking after wiſdom; and that is, that they in anſwer to all this did no more but preach Chriſt crucified; But we preach Christ crucified: In which paſſage we may take notice (for orders ſake) of theſe two Particulars: Firſt, The Apostles carriage, as concerning the ordering of his Miniſtry: and ſecondly, the Apostles Doctrine as concerning the nature of thoſe points and truths which were delivered in it.
Firſt, For his carriage; this is very much hinted unto us in the Adverſative particle But, But we preach Chrst crucified: where there are theſe things further conſiderable: firſt, his contrariety of ſpirit; we ſee plainly that Paul and the reſt of the Apoſtles with him, they went a quite contrary way to that which was both required and expected from them, both by Jews and Gentiles; the one required a ſign, and the other ſought after wiſdom; but they accommodated neither, neither one nor t'other, but inſtead of both or either, they now preach Chriſt crucified. What do we learn from hence? in brief thus much by the way: That it is the duty and wiſdom of a Miniſter to croſs mens carnal humours, to go thwart and contrary to thoſe deſires which are inordinate in them; when people ſhall affect ſuch kind of Preaching as is unſavoury and unprofitable for them here, eſpecially to contradict them, and to make them fail of their expectation. The Greeks ſeek after wiſdom, but we preach Chriſt crucified. It might ſeem to be a ſtrange kind of courſe which the Apoſtle Paul here took, that he would not condeſcend to theſe Greeks in ſo fair and equal a petition, as to preach in the words of humane wiſdom when they required it of him: Nay, but therefore does he the rather decline it, and withdraw from it. Parents when their Children cry for any thing out of wantonneſs, they do a great deal the ſooner deny it them; and Phyſicians when their Patients are immoderate in thirſting after drink, keep it from them the rather: yea. God himſelf when he ſees us to be inordinate in our affections after any contentment, we ſhall be ſure to want it the longer; even ſo it is alſo, and ſhould be with thoſe likewiſe which are Miniſters and Teachers, who are the Embaſſadors of Chriſt, the Spiritual Fathers, the Phyſicians of the ſoul, &c. where they ſee people to be carried with an itch and humour of curioſity and affectation in hearing of the Word, as much as they can to ſuppreſs it by diſappointing it.
And the reaſon of it is this, Becauſe ſatisfying of ſuch humours feeds them, and nouriſhes them and adds ſtrength unto them; as it is with thoſe which are ſick of the Dropſie, the more they drink, the more ſtill they may drink, and their deſires after drink are by this means ſo much the more enlarged. Even ſo is it alſo here in ſuch ſpiritual diſtempers as theſe are, which therefore we ſhould be ſenſible of.
This then meets with all ſuch whoſe carriage is quite contrary hereunto, who make not their Hearers neceſſities, but their affection to be the rule of their teaching; and if there by any crotchet or humour more than other, which does prevail and abound in them, they'l be ſure to apply themſelves to that in the courſe of their Miniſtry; this is the reaſon of ſo many ſtrange opinions and Doctrines of looſeneſs and liberty in theſe preſent days wherein we live, becauſe men know what thoſe points are which are moſt likely to take with mens corruptions, and moſt to pleaſe and ſatisfie them, and thoſe are they which they bend themſelves to; ſow pillows under mens elbows, and handkerchiefs undertheir arm-holes, and cry peace, peace, unto them, when there is no peace: It is otherwiſe here with this bleſſed Apoſtle St. Paul, they which will have wiſdom he preaches to them fooliſhneſs. And thoſe which will have a ſign, he gives them no other than this, The ſign of the Prophet Jonas, and the ſign of the ſon of man, the ſign which is ſo much ſpoken againſt, Luk. 2.34. and that is Chriſt crucified. That's one thing, his contrariety of ſpirit.
Secondly, We have here in this paſſage, the Apoſtles humility and ſelf-denial, in that he did here lay aſide thoſe raptures and flouriſhes, thoſe things wherein he might otherwiſe have gloried and ſet out himſelf; he here denied his own wiſdom, and learning, and eloquence, and ſuch accompliſhments as theſe are, that ſo he might the better advance the Goſpel of Chriſt. This is much to be obſerved and admired in him, that Paul which was ſo learned a man as he was, one that had ſate at the feet of Gamaliel, one that ſpake with tongues more than they all; one that had been caught up into Paradiſe, and been made partaker of ſuch admirable Myſteries as were there revealed unto him; that he now ſhould condeſcend to the Preaching of ſuch familiar points, and that after ſuch a familiar manner, as he does here intimate unto us. This I ſay was a buſineſs which was very much to be taken notice of in him: We preach Chriſt crucified. There was a great matter in that, for ſuch poor creatures as we are, who are ſo far inferior to the Apoſtles, and come ſo ſhort of thoſe excellencies which were in them; For us now to condeſcend in our Preaching, and to deliver plain truths, and in a plain faſhion, it may be no ſuch great praiſe or wonderment in it; we may perhaps do ſo, becauſe we can do no better, and becauſe we can do no otherwiſe, make a vertue of neceſſity, and therefore preach plainly, becauſe we know not how to preach aloft, and in an high ſtrain. But it was not ſo here with the Apoſtle, the caſe was now otherwiſe with him, and far different. He if he had been ſo minded, he could have fitted both theſe Jews and Greeks to an hair in all which they deſired. When the Jews required a ſign, he was able (if he had pleaſed) to have wrought it. And when the Greeks ſought after wiſdom he was able (if he had pleaſed) to have tendered it, and to have complied with them in thoſe ways which either of them were ambitious of. And yet we ſee here how purpoſely he declines it, and balks it, and withdraws from it, We preach Christ crucified. What does this now teach us but thus much, That plain and familiar kind of Teaching and laying down the Myſteries of Religion in eaſie and perſpicuous manner, is that which may well become the greateſt and learnedeſt that are; it is no ſhame nor diſparagement for any Teacher, let him be qualified how he will be, or can be, to apply himſelf to ſuch kind of Doctrine as may ſuit with the loweſt capacities and apprehenſions that are, and to preach ſo as to be underſtood by them. Thus it was here with the Apoſtles, and ſo likewiſe with Chriſt himſelf, whoſe Apoſtles they were; he gave them a good pattern hereof in the courſe of his Miniſtry, who in this manner taught the people which ſometime he had to deal withal.
And truly why not, if indeed we conſider all? for firſt, there's a great deal more of art and skill ſometimes in it, than otherwiſe; to preach Chriſt crucified, and ſuch fundamental Truths of Religion as theſe are, and in that manner as they ought to be Preached, requires a great deal more of wiſdom and cunning as belonging unto it than many other points beſides, which it may be to ſome vain kind of minds ſeem far above them. It is an eaſier matter to preach fancies and notions, than it is to preach ſolid truths; it is an eaſier matter to preach in the inticing words of mans wiſdom, than to preach in he powerful evidence and demonſtration of the Spirit of God. Therefore the Apoſtle Paul makes this to be the very master-piece of the whole work of the Miniſtry, 1 Cor. 3.10. According to the Grace of God which is given unto me as a wiſe maſter-builder, I have laid the foundation. He that can well lay the foundation, can tell them he is a master-builder indeed; and that in Religion as well as any thing elſe. And in the building of the Church as well as in any other building beſides. This does he that does labour to frame himſelf to ſuch kind of Doctrines as theſe are in the Text.
Secondly, As there's more skill in it, ſo there's likewiſe more modeſty, and leſs temptation and danger of miſcarriage; the venting of ſtrange Speculations, and the Preaching plauſibly to mens humours and affections in this reſpect, is not without ſome hazard of pride and ſelf-applauſe in thoſe that ſhall do it. And men had need to be very watchful over their hearts, which are carried out hereunto; now in the plainer points of Religion, there temptations are more eaſily avoided and ſhunned by us.
Thirdly, There's alſo profit and advantage hereby to our Hearer, as concerning the good of their ſouls: It is the charge which the Apoſtle gives to Timothy, that he ſhould not give heed to fables and endleſs genealogies, which minister queſtions rather than edifying. Again, 2 Tim. 2.14. Of theſe things put them in remembrance, that they ſtrive not about words to no proſit, but to the ſubverting of the heart. Now that beſt becomes any Preacher which is moſt to the proſit of the Hearer, and the benefit of thoſe which in Preaching he hath dealt withal.
The Conſideration of this preſent point, ſhews us how much they are miſtaken who think otherwiſe in this particular; there are many Preachers ſometimes of this opinion, that they think it ſtands not ſo well with their credit to condeſcend to the plain Truths of Religion, and to ſtand upon them. Alas, theſe are ordinary buſineſſes, ſuch as are fit for novices, and thoſe which are but beginners in the work; but for them they think they muſt do ſomewhat which is ſingular and out of the way, or elſe they ſhall ſuffer in their repute and eſtimation in point of learning; they ſhall be counted no Scholars and the like, and no more but common and ordinary fellows. Well, let ſuch look here upon the Apoſtle, and ſee how it was with him; He's not aſhamed of the Goſpel of Chriſt; no more ſhould they, but think it their greateſt honour the more they are able to impart and communicate ſuch things as theſe are, which are of ſuch ſingular uſe and neceſſity. He is learned indeed that can make another learned, and learned in the higheſt pieces of learning; and ſuch is this which we are now ſpeaking about, The foundation of Religion.
Beſides, if we ſpeak of humane learning and eloquence it ſelf, we muſt know that this does not croſs nor contradict plain kind of Preaching. There may be a great deal of learning ſometimes in a plain Sermon, and in the opening of a plain truth in that Sermon. We uſe to ſay that Artis eſt ulare Artem, it is a piece of Art to hide Art. And ſo indeed it is, when 'tis more wrought into the ſubſtance of the performance than lyes in the meer top and ſurface of it.
And that's the ſecond thing in the Apoſtles carriage for his Miniſtry, it's humility and ſelf-denial in laying aſide of his own wit and parts, and condeſcending to the plain points of Chriſtianity, We preach Chriſt crucified.
Thirdly, Here's his faithfulneſs and indifferency and impartiality to either part in the indefiniteneſs of the Subjects which this his Doctrine extends unto, to Jew and Gentile both alike; he preaches Chriſt crucified to either, as a Doctrine which might well fit them both: And in particular not only the Jews which were a people of more low capacities, but likewiſe as well to the Greeks, which were a people of more raiſed apprehenſions. Now that which we may note hence is this, That the Doctrines and Principles of Religion they are ſuch points as may very well become the learnedſt Audience that is, not the Jews only, but the Greeks. This is another thing which we here note from the Apoſtles carriage. Some might have thought that though the Apoſtle Paul in his Preaching taught ſuch things as theſe to the Jews, yet for the Greeks he ſhould have had ſomewhat elſe, as they ſometime expected it from him; no, but is all one with him for that, whether Jew or Gentile, Chriſt crucified, and ſuch Doctrines as theſe he thinks fit enough for them. This we find to be his practiſe in another place, Act. 17.19. They there brought him into Mars-hill at Athens, or into the Court of the Areopagites, and there made account to have heard ſome fine things from him; but he for his part Preaches nothing but Jeſus and the Reſurrection; theſe he thought were ſuch Doctrines as might well ſute the learnedſt of them all. And ſo indeed they are. And a Miniſter does not wrong his Hearers with ſuch points whoſoever they are.
Firſt, Becauſe they are ſuch points which are indeed (if we rightly conſider them) of a very deep reach in Religion, (though God in his Providence has brought it down to the capacity of the meaneſt) yet in that it is ſuch a Doctrine as does ſute with the learning of the greateſt, and ſuch as the greateſt wits in the world may not ſcorn to ſearch into. What do we ſpeak of the world and men, when the very Angels themſelves admire it, and bow down to peep into it, as the Apoſtle Peter tells us, 1 Pet. 1.22. If they are ſuch Myſteries as are high enough for Angels, ſurely men have no cauſe to diſdain them, or ſcorn them, or be weary of them, though never ſo fully accompliſhed in regard of humane wiſdom, and learning; here's that which will hold them tack whoſoever they be.
Secondly, The wiſeſt and learnedſt that are, ſuch points as theſe may very well become them, foraſmuch as they are neceſſary points, and ſuch as tend to Salvation it ſelf. If wiſe men will be ſaved they muſt be glad to hear of ſaving truths; there being but one way to Salvation for them, and all others beſides. Thoſe who have the greateſt skill in Phyſick, they are glad to take the ſame potions for their health which others take; and ſo thoſe which are the moſt famous for wiſdom they may be glad alſo to partake of the ſame truths for their ſpiritual edification, which others do of meaner parts.
Thirdly, Again, there is this beſides conſiderable in it, That there's an infinite depth in theſe matters, which we can never ſufficiently reach, or dive into, and thoſe that knew never ſo much of them, yet they are ſtill capable of knowing more; and every new diſcourſe about them it ſtill adds ſomewhat unto them; as every time that we read the Scripture, we may ſtill gain ſome new knowledg by it.
Beſides further, That we need affections even there where we need not information. This is a ſpecial ground for the Preaching of plain Truths to great Wits, thereby to work upon their hearts, and to draw their love and affection to them. There are many which know a great deal, but their knowledg is very cold and dead, and heartleſs in them; and therefore to put ſome fire into them, it is neceſſary to inculcate and preach theſe points upon them; as men eat not only to take away hunger, but alſo to gain ſpirits; not only to ſatisfie their appetites, but likewiſe to encreaſe their ſtrength and corporal vigor.
This may then teach all ſuch perſons with patience to ſubmit to ſuch Truths and Points as theſe are, and to receive with meekneſs that word which is able to ſave their ſouls, as the Apoſtle James ſpeaks, Chap. 1. v. 21. Let us not diſdain the common Doctrines of Religion, nor think them too low for us; which as no man is too good to preach of, ſo no man is too good to hear, nor to have imparted and communicated unto them. And that's a third thing here in the Apoſtles carriage, his faithfulneſs and indifferency of mind, The ſame Truths to Jews and Gentiles.
Fourthly, There is here one thing more in his practiſe, and that's this, namely, his wiſdom and diſcretion in the courſe which he here took for the curing and removing of the diſtempers of theſe Jews and Gentiles in reference to Preaching; and that is by the very exerciſe of Preaching it ſelf. They counted it the fooliſhneſs of Preaching. Well, how does the Apoſtle now go about to free them and deliver them from this miſtake? why, he does it no other way than indeed by preaching to them. The way to bring men in love with Preaching, is to uſe Preaching amongſt them; diligence in the performance will make them to affect the ordinance. One would have though when the Apoſtle had perceived what mean apprehenſions theſe people had of Preaching, he ſhould have now forborn Preaching amongſt them, and reſolved (as Jeremy once did) that he would never preach more; I ſaid I will not make mention of him, nor preach no more in his name, Jer. 20.9. But St. Paul does not ſo, he now Preaches ſo much the rather, and falls to his work ſo much the faſter, We preach Chriſt crucified.
And this there's good cauſe for: Firſt, Becauſe a great occaſion of peoples prejudice againſt Preaching, is becauſe indeed they are unacquainted with it, they ſpeak evil of that they do not know; whereas if they knew it better they would be more in love with it. Now the uſe of it does diſcover this to them, this ſhews them that worth which is in it, which otherwiſe they do not ſo well diſcern; as it is in other matters, the ſtrangeneſs which is betwixt friends is cauſe from want of converſe, &c. ſo here.
Secondly, Becauſe there's an authority in Preaching, and an effcacy which goes along with it, which does command reſpect unto it; it is not in mens power and liberty whether they will honour Preaching or no; they ſhall do it by meer force, and as it were againſt their wills, whether they will or no; as Phyſick makes men in love with Phyſick.
This therefore is firſt a good Item to Miniſters what to do in ſuch caſes, to do as the Apoſtle here do's. And ſecondly we ſee here how to cure this diſtemper in many places in the Country, namely, by ſending Preachers amongſt them. And ſo for the curing alſo of an itch in hearing, the way is to preach ſound and powerful Doctrine to them.
But ſo much of the firſt Particular, viz. The Apostles carriage as concerning the ordering of his Miniſtry, which we have ſeen in four ſeveral Inſtances.
The ſecond is the Apoſtles Doctrine for the points delivered by him, and that is foreign, Christ crucified. This was the ſtring which the Apoſtle here harped upon, and the leſſon which he principally taught: from whence we may obſerve thus much, That Christ crucified is the main object and matter of our Preaching, the chief work and imployment which lyes upon us in our Evangelical Diſpenſations is to lay open the Croſs of Chriſt. The Jews require a ſign, and the Greeks ſeek after wiſdom, but we preach Chriſt crucified. In the ſecond Chapter of this preſent Epiſtle, and the ſecond verſe, the Apoſtle profeſſes that for his part he determined to know nothing elſe, I determined to know nothing amongst you ſave Jeſus Chriſt, and him crucified. I determined, the word in the Original is foreign, I judged; not only in a way of reſolution, I purpoſed to know nothing elſe; but alſo in a way of approbation, I esteemed nothing elſe beſides ſo fitting to be known. To know amongſt you, what's that? that is indeed to make known. A Miniſter knows no more in this ſenſe than he publiſhes and declares to others, and makes them know as well as himſelf. Now this was that which the Apoſtle was reſolved on eſpecially to beat upon in his Miniſtry, Chriſt crucified.
But why Christ crucified, rather than Chriſt exhibited in ſome other conſideration? why not rather Chriſt incarnate, foraſmuch as that was the firſt news of him? or why not Chriſt riſen again, or Chriſt aſcended, which was a great deal more glorious? Why does the Apoſtle faſten upon this myſtery in Religion and Chriſtianity above the reſt, Christ crucified? Surely there's very good reaſon to be given for it: Firſt, becauſe he would give them the worst of Chriſt at firſt, that he might ſhew he was not aſhamed of him, nor of that Goſpel, which made him known, but that hereby he might the better prepare them for other Truths, and make them the welcomer to them. Christs Croſs is the firſt letter of all in a Chriſtians Alphabet, and they that can take out this leſſon they will learn the other faſt enough. Gods beginnings with us are commonly moſt tedious. His concluſions and cloſings are for the moſt part very ſweet and comfortable; and ſo here.
Secondly, Becauſe Christ crucified, it is vertually and implicitly all the reſt: For why was Chriſt Incarnate? it was for this end that he might be crucified; therefore he was born that he might die, and therefore he took fleſh upon him, that he might lay it down again after he had taken it. Again, when Chriſt was riſen and aſcended, what were the terms which he was riſen from? was it not from death and the grave? his Reſurrection it pointed at his ſuffering and death, which were conquered by him. So that all upon the point is Chriſt crucified.
Thirdly, This was that Myſtery which did moſt concern us for the good and benefit which comes by it, (as we ſhall hear afterwards) his death was that which pacified Gods wrath, and paid the debt which was due for our ſins. And therefore the Apoſtle inſtances in that rather than any other.
Laſtly, Chriſt crucified, becauſe this was that which theſe people had a particular hand in as inſtrumental hereunto; they had been active in the crucifying of Chriſt themſelves, and therefore it was moſt fit that they ſhould hear of Chriſt crucified to chuſe of any thing elſe.
Therefore accordingly we ſhall find that this was the practiſe of the Apoſtles in the whole courſe and way of their Miniſtry, ſtill to urge and inculcate this upon thoſe whom they Preached unto. As ſoon as ever they had received the Holy Ghoſt upon the day of Pentecost, they preſently fall upon this, as it was that which Chriſt himſelf much ſpoke of, That the ſon of man muſt ſuffer many things; ſo it was that which the Apoſtles of Chriſt much urged: as Peter in his firſt Sermon, Act. 2.23. this was that which he inforced upon them, their crucifying of Chriſt. This was that alſo which he preached ſo boldly in the Temple, Act. 5.28. inſomuch as the Council told him, that they intended to bring the blood of that man upon them. And Act. 8.32. the Providence of God directs them to a Scripture to this purpoſe out of Iſa. 53.7, 8. He was led as a ſheep to the ſlaughter, and like a lamb dumb before the ſhearer, ſo opened be not his mouth. Thus was Chriſt crucified the chief point which they ſtill urged in their Miniſtry.
And ſo it is that which is the chief work of ours, it is the Doctrine which is to be chiefly preached by us; and that upon theſe following Conſiderations: Firſt, As it is a Doctrine of the greateſt Humiliation, it is an humbling and convincing Doctrine; every Evangelical Truth being ſet on by the Spirit of God concurring and going along with it, has an anſwerable work upon the conſcience, to bring it into a ſpiritual frame; the Incarnation to work in us deſires and affections after the new Birth; the Reſurrection to raiſe us up to new activity in holy duties, &c. the Aſcenſion to carry us up to Heaven and Heavenly things; and ſo the Paſſion and Crucifixion of Chriſt to humble us, and to crucifie us for ſin. This Doctrine rightly preached, and underſtood, and believed, and imbraced, has a might power and efficacy in it for Conviction and Humiliation; and to caſt down th ſtrong-holds of Sin and Satan in us. This you ſhall ſee in the effect which it had upon the Apoſtle himſelf, Gal. 6.14. God forbid that I ſhould glory ſave in the Croſs of the Lord Jeſus, whereby the world is crucified to me, and I unto the world. By the death of Chriſt was the world crucified to the Apoſtle. And ſo St. Peter's Auditors, Act. 2.37. When they heard this, (namely of Chriſt crucified) then they were pricked at their hearts. This ſame foreign was that which pierced them to the ſoul, their piercing of Chriſt. And ſo the Diſciples which went to Emaus, this made their hearts burn.
If we ask how this is done, I anſwer by an Act of Reflection and ſpecial Conſideration to this purpoſe; namely, as from hence taking notice of this grievous and odious nature of ſin; thoſe which make nothing of ſin in the commiſſion of it, and when they are ſet violently upon it in the ſtrength of their luſts and temptations, they may here ſee what it is now, in the price which was paid for it, and the pain which was endured to expiate it in Chriſt crucified. And thoſe which make a mock of a ſin, and ſometimes of thoſe which warn them of it, they ſee how ſad it is in thoſe effects which it had upon the Redeemer; and this is to be a means to humble them, and lay them low in themſelves. Every nail which was ſtruck into his Bleſſed Body, it is here a piercing of our hearts; every thorn which ſtuck in that opprobrous Crown, it is a thorn in our ſides; every drop of blood which iſſued out of his ſides, it ſhould fetch buckets of tears from us, if we had not hearts harder than the flints. This Doctrine of Chriſts Paſſion it is thus in this way of Proceeding a Doctrine of Humiliation, and therefore fitteſt to be urged in the courſe of our Miniſtry.
And that becauſe this is a main part of our Miniſtry, to humble men and convince them of ſin, ſutable and anſwerable to the work of the Spirit of God upon the Conſcience; for that's a main work likewiſe of that, The Spirit when he comes he ſhall convince the world of ſin, Joh. 16.9. Now thus it ſhould be with Preaching, which is a ſpecial conveyance of the Spirit; the work of this is not to ſooth men up, to flatter them, to give them ſcope to ſin, no, but rather to humble them for it.
Secondly, This Doctrine of Chriſt crucified, as it has cauſe to be the chief work of our Miniſtry, foraſmuch as it is an humbling Doctrine; ſo it has cauſe likewiſe to be ſo too, becauſe it is a comforting Doctrine, and a Doctrine of the greateſt comfort that can be. We which are Miniſters, we are made to be the helpers of the joy of Gods people, as we are called 2 Cor. 1. ult. Now therefore we ſhould do all we can which may be uſeful and ſucceſsful hereunto: this we may be according as we do more effectually ſet home this point, which indeed has ſo much comfort in it, as in the place before-cited, the Apoſtle gloried in nothing more than he did in this, as being that indeed which is the chiefeſt matter of glorying, and which does contain the greateſt ſweetneſs and comfort in it; and that may be laid open to us in ſundry reſpects.
Firſt, As keeps Chriſts death us from the wrath of God, and purchaſes peace to us with God the Father; for that it does, as we may ſee in Col. 1.19, 20. It pleaſed the Father that in him all fulneſs ſhould dwell: And making peace through the blood of his Croſs to reconcile all things to himſelf &c. So Iſa. 53.5, 6. The chaſtiſement of our peace was upon him, and by his ſtripes we are healed. Again, Rom. 5.10. we are ſaid to bereconciled unto God by the death of his Son: what greater happineſs can befall us than for God and us to become friends, who were once at variance one with another: this is purchaſed by Chriſt crucified; and we have now boldneſs to enter into the Holieſt by the blood of Jeſus, as it is in Heb. 10.19. and Rom. 3.25. Whom God hath ſet forth as a Propitiation through faith in his blood, &c.
Secondly, It obtains to us peace with Angels, and all other Creatures beſides, whether in Heaven or Earth: whiles we remain in a condition of ſin, as God himſelf is our enemy, ſo every thing elſe beſides is ready to take up his quarrel againſt us, and all the Creatures have hence an enmity to us; but now by the Blood of Chriſt there is peace made for us with theſe alſo, as we may ſee in that place above alledged: It pleaſed the Father by the blood of Chriſt to reconcile all things both in heaven and in earth. This makes us to be at league with the ſtones of the earth, and with the beaſts of the field, &c. as it is in Job 5.23, &c. Thy Tabernacle ſhall be in peace, &c.
Thirdly, It frees us from the power and dominion of ſin: The Blood of Chriſt purgeth us from all ſin, not only from the guilt but the ſtain, 1 Joh. 1.7. Chriſt by his death hath weakened and debilitated ſin in us, that it ſhould not now have that ſtrength in us. This the Apoſtle hath fully intimated unto us, Rom. 6.6. Knowing this that our old man is cruciſied with him, that the body of ſin might be destroyed, that we henceforth ſhould not ſerve ſin. There is a power in Chriſt crucified to crucifie and kill ſin in us. Now therefore look what comfort there is in this (as there's a great deal to thoſe who are ſenſible what ſin is) the ſame comfort is there in ſuch a Doctrine as this which does mention and declare this unto us.
Fourthly, It frees us from the power and tyranny of Satan. He has hereby ſpoiled principalities and powers, and made a ſhew of them openly, triumphing over them in his Croſs, Col. 2.15. The Papiſts put a great deal of efficacy in the Material Croſs, and the ſigning of their ſelves with the figure of it; as if that had ſuch a power in it for the driving away of unclean ſpirits; nay, but this rather invites them, they laugh at ſuch a foppery as this. That which terrifies them indeed is the vertue and power of the Croſs, and that conqueſt which Chriſt by his death hath obtained over them; ſo that now Satan himſelf is but a vanquiſhed enemy. Indeed he may for a while moleſt them for their exerciſe and trial in the world, and therefore we are ſtill ſaid to fight againſt Principalities and Powers, but as for excluding them from eternal ſalvation, this he is not able to do: God ſhall tread him under our feet, Rom. 16.20, &c.
Fifthly, From bondage and thraldom to the Ceremonial Law, Chriſt crucified frees us from hence, Blotting out the hand-writing of Ordinances, &c. Col. 2.14. And again, that no man may judg us for meats, &c.
So Act. 15.28.We have nothing now but neceſſary things upon us, and ſuch burdens as theſe are, are taken off from our ſhoulder.
Sixthly, It frees us from the inordinate fears of death, and final diſſolution: thus 1 Cor. 15.55. Oh death where is thy ſting! O Grave where is thy victory! Thanks be to God through our Lord Jeſus Chriſt, &c.
And again, Heb. 2.14. He hath deſtroyed him that had the power of death, the Devil, and delivered them who through fear of death were all their life-time ſubject to bondage, &c.
Chriſt has taken out the ſting of this Serpent, and drunk the dregs of this cup.
Now this Doctrine containing ſo much ſweetneſs and comfortableneſs in it, what does from hence follow, but that accordingly it ſhould be a principal part of our Miniſtry to diſpenſe it.
The Apoſtles ſtill aimed at the joy and comfort of Gods people, 1 Joh. 1.4. Theſe things I write unto you, that your joy may be full. And my joy is the joy of you all, 2 Cor. 2.3, &c.
And that's the ſecond Conſideration, as it is a Doctrine of the greateſt comfort.
Thirdly, As it is a Doctrine of the richeſt and moſt abundant Grace; for it contains in it the exceeding love of God towards mankind, and the hight of his mercy towards us. In Chriſt crucified there's a combination of all the riches and myſteries of the Goſpel: it was his love to be incarnate, to be tempted, to be perſecuted for us; yea, but his Paſſion it was the accompliſhment and perfection of all the reſt. Greater love than this hath no man, that he ſhould lay down his life for his friends, Joh. 15.13. There was never any thing wherein God more magnified his love and pity towards the ſons of men, than in giving of his Son to death for them. Hence the Apoſtle to the Romans, Chap. 5.8. God commended his love towards us in that while we were yet ſinners Christ died for us. And 1 Joh. 3.16. Hereby perceive we the love of God, becauſe he laid down his life for us. And Joh. 3.16. So God loved the world that he gave his only begotten ſon for the redemption of it. Thus we ſee it carries in it the riches of Gods Grace. Now therefore accordingly it is the main work of our Miniſtry, which the Apoſtle Paul calls the Ministry of Reconciliation, 2 Cor. 5.20. And this as a third Conſideration.
For the Application of the Point reflects firſt upon us which are Miniſters and Teachers as our duty in this particular, for the ordering and diſpoſing of our Doctrine: Deſire to know nothing amongſt our people but Jeſus Chriſt and him cruciſed. But what's the meaning of this? muſt nothing elſe be Preached but one point? what is it then to Preach Chriſt crucified?
For anſwer hereunto, we muſt know thus much, That the meaning hereof is not this, that we ſhould Preach of no other ſubject but only of the death of Chriſt; for there are many other points beſides which it is neceſſary for a Miniſter to ſpeak of, and for a Chriſtian likewiſe to hear of. But when we are commanded to Preach Chriſt crucified, and to make this the object of our Miniſtry, there are theſe things included and involved in this expreſſion as to be underſtood by us.
Firſt, For the matter of our Preaching (as I have already ſhewn) that we are to preach this principally, and to make people ſenſible of this point more eſpecially above any other, becauſe the hinge of the Goſpel turns upon this point, and we are Miniſters of the Goſpel, therefore to beat more upon this than any other.
Secondly, For the order of our Preaching, to do all in reference to this: then we preach Chriſt crucified, not only when we diſcourſe of this Argument for the particular ſubject of it, but likewiſe when we preach of ſuch points as are introductive and preparatory hereunto, or which are ſuperſtructed and founded hereupon. When we ſhew men their own corruption by nature, and the neceſſity which they have of a Saviour. And when we teach men to live holy lives, and to be crucified in their affections and luſts, then we preach Chriſt crucified as well as when we diſcourſe of the thing.
Thirdly, For the manner of our Preaching, we then Preach Chriſt crucified, when we Preach Chriſt and the Doctrine of Chriſt in a grave and ſober faſhion; this is clear by the oppoſition which the Apoſtle Paul himſelf there ſets, 1 Cor. 2.2 where he ſets this Preaching of Chriſt crucified as oppoſite to the excellency of humane ſpeech: I came not with excellency of ſpeech, or of wiſdom, declaring unto you the teſtimony of God. For I de termined not to know any thing among you, ſave Jeſus Chriſt, and him crucified. As who ſhould ſay, the one would not conſiſt with the other. They that profeſs themſelves to be Preachers of Chriſt crucified, they ſhould abſtain from all kind of looſeneſs and affectation, and flanting in their Preaching, as a manner which does not agree with the matter. Suppoſe now that any one were to paint a dying or crucified man, would he paint him in a garment of colours, or in a garment of black? ſurely in the moſt grave and ſolemn attire that could be: even ſo it ſhould be likewiſe with us; whiles we Preach Christ crucified, we ſhould endeavour to ſet him out after a crucified manner; not in the wiſdom of words, leſt we make the Croſs of Chriſt of none effect; but in the evidence and demonſtration of the Spirit, which may have conviction and power with it.
And thus we ſee what it is to preach Chriſt crucified.
Again, further, Here's that which may ſatisfie Miniſters as for thoſe things which oftentimes they are ſubject unto, and that ſcorn and ignominy which is many times caſt upon them, it is but futable to the Doctrine it ſelf which they teach, namely, Christ crucified; and therefore it ſhould ſatisfie them in it, and make them more willing to endure and to bear with them, whiles they Preach Chriſt crucified, to be content to be crucified, and to meet with the ſame entertainment which he did in the world: The Diſciple is not above his Maſter, nor the ſervant above his Lord.
Beſides, The Doctrine it ſelf is odious, A ſtumbling-block to the Jews, and fooliſhneſs to the Gentiles, as we ſhall hear God willing hereafter. And therefore they muſt be needs odious that bring it, and ſo for the moſt part they are, as the Apoſtle profeſſes of himſelf, 1 Cor. 4.9, &c.
But then ſecondly, Here's ſomewhat not only for Miniſters but people, and not only for Preachers but hearers: as firſt, to teach them what Points and Doctrines they ſhould chiefly affect and look afer. We live in ſuch an age at this preſent, as tha the wholſome and ſavoury points of Religion are of no eſteem with us, but we loath them, and are weary of them, but we muſt have every day ſome new-nothing to be brought unto us; we do not like this Doctrine of Christ crucified, but muſt have ſomewhat elſe given us for our luſts, as the Iſraelites for their bodily food. Now here we are better inſtructed in this preſent paſſage of the Apoſtle, wherein he tells us, That he preached Chriſt crucified. That which is the main object of the Miniſters Preaching, is the main of our hearing alſo.
And therefore let us take heed of this ſame itch which is abroad in the world in this kind. I hope I ſhall not need to ſay much here in this place to this purpoſe, but only this in a word.
Firſt, This is a cauſe why many people are ſo formal in Religion, and have ſo little of the power of Godlineſs in them, becauſe they look rather after notions and ſpeculations than ſolid Truths. Their ſtrength is according to their ſustenance.
Secondly, This is the cauſe of ſo many Errors and falſe Doctrines amongſt us; men firſt turn their ears from the truth, and then are turned unto fables, as it is in 2 Tim. 4.3, 4.
Thirdly, This is the cauſe of ſo much ſtrife and diviſion amongſt us, becauſe every one ſtands more for the devices of their own brains, than they do for the Truths of Chriſt.
Now there's this Uſe which may be made of this Point to all Chriſtians, namely, that ſeeing Chriſt crucified is the chief Argument of a Miniſters Preaching, it ſhould be alſo accordingly the chief rule of a Chriſtians practice. The Preaching of Chriſt crucified ſhould teach us to be crucified with Chriſt, that ſo the labours of the Miniſters may be digeſted into our lives. When we preach Chriſt crucified, it is not only by way of narration, to tell you that ſuch a thing is done, but it is rather by way of information, to perſwade and work upon you for living anſwerably hereunto. And 'tis not only to work upon mens fancies, and to ſtir their paſſion a little for a while in a Frier-like manner, but to mollifie and ſoften their hearts, and to bring their ſpirits into a temper ſuitable hereunto.
This Doctrine of Chriſt crucified it ſhould crucifie us more to ſin, to the world, and to our own ſelves, as we ſhall have occaſion hereafter to ſhow.
And as this Point ſhould always take with us; ſo eſpecially ſhould we now more meditate and think upon it as is that which is eſpecially tendered and exhibited to us in the Sacrament which we have ſo often partak'd of. The Sacrament of the Lords Supper it was inſtituted in remembrance of Chriſts death, and to aſſure us of the great love of Chriſt to us in this particular. This is not only to be thought of us at the very inſtant and time of receiving, but upon all occaſions all the days of our life, which we are to regulate and to frame hereunto.
And ſo I have done with the Apoſtles Doctrine it ſelf, Christ crucified. How farther this is amplified to us from the entertainment which it has differently in the world; on the one part as a Doctrine of offence, Ʋnto the Jews a stumbling-block, and unto the Greeks fooliſhneſs; and on the other part as a Doctrine of Acceptance, But unto thoſe which are called, &c. But this I muſt leave to be handled in the next Sermon.