One Hundred Select Sermons, New Testament · Sermon 30
SERMON XXX.
1 Cor. 1.23.
But we preach Chriſt crucified, unto the Jews a ſtumbling-block, and unto the Greeks fooliſhneſs.
It is a part of the faithfulneſs of an Embaſſador and Commiſſioner here in world, who is intrusted with any buſineſs of state, and tranſaction of ſpecial importance, to abte nothing of his Errand, nor of the meſſage which is committed unto him, but whether it pleaſe or diſpleaſe, to deliver it with all integrity and boldneſs. And ſurely it is no leſs likewiſe the duty of thoſe alſo which are the meſſengers of the Churches (as the Scripture ſometimes calls them) and Embaſſadors of God for Christ; They are to expreſs the like faithfulneſs and ſincerity in their employment; namely to exhibit their Meſſage, and that Doctrine which they are intrusted withal, howſoever the world stands affected or diſpoſed unto it. And this is tha which we may here obſerve to be done by the Apoſtle Paul, he had to deal with two ſorts of people in the courſe an diſpenſation of his Miniſtry; and ſuch, as both of them were very much prejudiced against that truth which was to be delivered by him; but yet for all that he is not hindered or restrained in the delivering: The Jews require a ſign, and the Greeks ſeek after wiſdom, but we preach Chriſt crucified: This was that paſſage in this Scripture which we fell upon in our laſt exerciſe, where after divers preparatory points which we raiſed from the words, we inſisted upon this main Principle, That Chriſt crucified is the main object and matter of our Preaching.
WE have here in theſe words ſet down to us the different entertainment which this Preaching of the Apoſtles met withal in different perſons, and that is twofold: Firſt, It was a Doctrine of offence; and ſecondly, it was a Doctrine of ſucceſs. It was a Doctrine of offence on two parts, Ʋnto the Jews a ſtumbling-block, and unto the Gentiles fooliſhneſs. And it was a Doctrine of ſucceſs on two parts more, But unto them, &c. We'l begin firſt of all with the former, as it is exhibited in verſ. 23. ſo far forth as it is a Doctrine of offence. But before we come to ſpeak diſtinctly and particulary concerning this, we'l obſerve ſomewhat from the Text in general, and that's this: That the ſame Doctrine and Preaching of the Word has not always and in all ſorts of perſons the ſame effect. This is clear from the connexion before us. Here were Jews and Greeks which had both of them Chriſt crucified preached unto them, yet the entertainment of this Doctrine in both was different and various. This is agreeable to that which the Scripture does declare unto us, 2 Cor. 2.15. We are unto God a ſweet ſavour of Chriſt in them that are ſaved, and in them that periſh; to the one we are the ſavour of death unto death, and to the other the ſavour of life unto life. So a different ſavour in each. Thus when Chriſt himſelf preacht, ſome ſaid, He was a good man, and others that he deceived the people. And when Paul preached at Athens, Act. 17.32, 34. ſome clave to him and believed, others mockt at him, and put him off till another time. And Act. ult. 24. ſome believed the things which were ſpoken, and others believed not.
Now there's a various account which may be given hereof unto us, from whence it proceeds: Firſt, from the conſideration of the Teacher, and of him that delivers the Doctrine; there's a great matter in that. The different ſpirit and carriage of the Preacher has a great influence upon the ſucceſs of the Doctrine, which otherwiſe may be one and the ſame. Look (ſays St. Chryſostome) as it is in matter of muſick, foreign, as it is in an Harp or Lute; there's a great deal of difference according to the hand which is imployed about it. Even ſo it is in the Divine Oracles, and the diſpenſation of the Word of God; there is a great of difference for the improvement and benefit which comes by it according to the condition of the perſon, which has the handling and ordering of it: and the difference we may conceive here to lye in ſundry particulars.
Firſt, In his Gifts and Miniſterial Abilities, there's a ſingular dexterity and skilfulneſs which belongs to Miniſters in their ſeveral ways for the conveyance of their Doctrines into the minds and hearts of their hearers, and to make thoſe Truths which they treat of to be their own. It's one thing to deliver comfortable Truths, and it is another thing to be a comfortable Teacher; and it is one thing to ſpeak words of reproof, and it is another thing to be a skilful reprover. There's a right application of the Plaiſter, or a right making of the wound which every one has not skill in them to do. Thus Eccleſ. 12.9. Becauſe the Preacher was wiſe, he taught the people knowledg, &c. Wiſe, what's that? that is not only wiſe for his own particular, in reference to his own underſtanding; but wiſe for the good of the people in reference to their benefit and profit. This Wiſdom here, it is not only an immanent wiſdom, but a tranſient, not only which reſts in the Teacher, but from him is conveyed to the Hearer: Now becauſe Solomon was thus, therefore he taught the people knowledg, and he taught them ſucceſsfully; and he ſought out acceptable words, &c. So it follows, the words of the wiſe are like Goads, and like Nails faſten'd by the Maſters of the Aſſembly, and given by one Paſtor. Look as it is in other matters; it is not enough only to put a Nail into a piece of building, but there muſt be a faſtening it, and ſtriking it home to the head: even ſo is it here, as concerning the Miniſtry. It is not only enough to propound ſuch Truths, but there muſt be a skilful inforcing of them, and that according to the condition of the Hearers: foreign, &c. 2 Tim. 2.15. Now, according to a different skill and ability, to this purpoſe is there oftentimes a different benefit and ſucceſs for thoſe things which are Preached.
Again, As this difference lies much in a Miniſters Gifts, ſo alſo in a Miniſters Spirit, and manner of undertaking the work: when men go about any thing in the ſtrength of their own wit, or in a dependance upon their own parts and induſtry, it is not oftentimes ſo ſucceſsful: But when men look up to God for his aſſiſtance, and rely upon him for his concurrence, this is moſt likely to take effect in what they do. The way for any Preacher to make any Truth take which he Preaches, is to be earneſt, eſpecially, with God to go along with it, and to bleſs him in it; otherwiſe he may loſe all his labour.
Again further, The life and converſation of the Preacher, there's great matter in that alſo. There are many Doctrines ſometimes delivered, which if we conſider them in their own nature, and for the matte of the things themſelves which are ſpoken, they have a great deal of weight in them, yet as coming from ſuch and ſuch mouths, they loſe that efficacy and vertue which is in them. He that's a looſe and ſcandalous liver, can never look to be a profitable and ſucceſsful Preacher, nor to have any good at all come by any Doctrine which at any time he delivers. I ſay, he cannot expect or look for it. Perhaps he may do ſome good by chance and unawares, as God in providence may order it, but he cannot expect or look for it; and that indeed becauſe he takes the quite contrary way hereunto. For who will ever believe that that man is ſerious and in good earneſt, whoſe Doctrine tends one way, and his life quite carries another way.
Nay further, let me add this alſo, That it is a great matter as concerning the efficacy and ſucceſs of a mans Doctrine and Miniſtry, not only how he orders his life and outward converſation, but alſo how he orders his heart and inward diſpoſition. It is a duty which much lyes upon us, as we deſire that any Truth we deliver ſhould take with our Auditory, to labour to bring our own hearts and conſciences to a conformity to it. There's nothing which goes to the heart ſo much as that which comes from it. And when the words of a Preacher are the expreſſions of his own experiences and impreſſions, and the working of his ſpirit within him: We imparted unto you not the Goſpel of God only, but alſo our own ſouls, becauſe ye were dear unto us, 1 Theſ. 2.8. Thus do we ſee how this difference lyes in the Preacher himſelf, and that's the firſt Conſideration.
The ſecond lies in the qualification of the hearers: We uſe ſay, Quicquid recipitur, recipitur ad modum recipientis; What ever is received, it is received anſwerably to the modification of that which receives it: And ſo is it indeed among other things with the Word and Truth of God; it has a different and various effect, according to a difference in the Hearers, and a diſpoſition in their hearts: It is the Compariſon which is uſed in this caſe by Clemens Alexandrinus, foreign, &c. Look (ſays he) as it is at Tennis, (It is a plain and homely ſimilitude, but it ſerves to illuſtrate the thing) As it is in playing of Ball, foreign, &c. It does not depend alone upon the skill of the first ſtriker, but alſo as well upon the taker, to keep the Game up. Though he which begins, behave himſelf never ſo skilfully, yet if the other do but bungle with him, if he mind not, or mark not the buſineſs, there will nothing be done to any purpoſe; becauſe thoſe imployments, they are actions of mutual dependance and reciprocation: Even ſo alſo for the tranſmiſſion of the Goſpel and Divine Truths; though the Doctrine it ſelf be delivered with all the care and endeavour that can be, yet if it be not carefully received, there will no ſucceſs follow upon it. Thus Heb. 4.3, The Goſpel was Preached to them as well as unto us, but the word Preached did not profit them, becauſe it was not mixed with faith in them that heard it. This is ſet forth to us by the Parable in the Goſpel, where that which fell in the High-way, had not the efficacy of that which was ſown in the good Ground; Non impotentia ſeminis, ſed vino telluris, as Athanaſius well expreſſes it, not from the weakneſs of the ſeed, but from a defect in the Earth it ſelf; where there is not a good capacity in the Hearer, the Word Preached will be there of no effect.
Now an indiſpoſition here may be laid forth, as conſiſting in divers things which concur hereunto.
Firſt, Prejudice and foreſtallment of Opinion and Apprehenſion in regard of the Preacher; where people have at any time ſiniſter and wrong conceits of thoſe tha teach them, they can never ſo kindly entertain the Doctrine which is delivered by them; as when a Patient does not fancy the Phyſitian, the Phyſick will not likely do him good. This was that which made the Word of God to be no more received in former times. We ſee how it was with the very Apoſtles themſelves; and amongſt the reſt, more particularly St. Paul, how the prejudices againſt his Perſon were ſometimes great impediments to his Doctrine, and the progreſs of his Miniſtry amongſt them: And therefore it is moſt neceſſary thing for all kind of Hearers to take heed of this, Not to be raſh in admitting any miſpriſions in this regard; as Satan is moſt ready to breed them, ſo ſhould we be the readier to avoid them.
And again (which we may take in here alſo) as prejudice in an ill ſenſe, ſo prejudging alſo in a good; there may be a danger in that alſo, when people come to the hearing of the Word with too much expectation from the Preachers too, and as truſting to their Gifts and Abilities; this may be a cauſe of not profiting likewiſe, when we ſhall have the faith of our Lord Jeſus Chriſt in reſpect of Perſons: It comes hence to paſs, that we are many times fruſtrated and diſappointed, and are ſent empty away, &c. as Naaman to Eliſha, he thought the man of God would have come down, &c. 2 King. 1.
Secondly, Another Hindrance in the Hearers is a want of due fitting and preparing of themſelves for the publick Ordinances: We ſee in other matters, how preparation goes before the thing it ſelf; in Phyſick there's a preparing of the body beforehand, ere the principal Phyſick be adminiſtred; and in Diet, there's preparation by exerciſe before the receiving of the meat: even ſo is it requiſite to be here in Divine matters likewiſe, in our coming to the Sacrament, and in our coming to the Preaching of the Word, as we deſire to get profit by theſe Duties, ſo we muſt prepare our ſelves for them; when we come to ſuch things as theſe are, immediately from our worldly imployments with our minds and thoughts full of the world, we cannot ordinarily receive ſo much advantage and benefit by them: Intus prohibet alienum.
Thirdly, Some reigning ſin and luſt which prevails upon the heart; that's another impediment likewiſe in the behalf of the Hearer. Look as it is in the body, if any man have any conſtant weakneſs or ſickneſs, and infirmity about him, that ſuſtenance which he receives, it does not commonly thrive with him, but rather feeds and ſtrengthens his diſeaſe than any thing elſe; even ſo is it alſo here for the ſoul, where there's any corruption which is allowed in the heart, it ſtops and hinders the profiting by the Word, or any Ordinance whatſoever. And theſe things they tend rather to the ſtrengthning of this corruption, than to the taking of it away. The word of God is the ſavour of death, &c. And that's the ſecond account of this Point which is taken from the Qualification of the Hearer.
The third is from the different aſſiſtance and cooperation of the Spirit of God. He bloweth where he liſteth, and he makes his Word efficacious and ſucceſsful, where himſelf pleaſeth. The election hath obtained it, ſaith St. Paul, but the reſt were hardened, Rom. 11.7. And the Apoſtle here in this Text makes the different entertainment of the Goſpel to ariſe from their effectual calling; Ʋnto them which are called, it is the power of God, &c. Again, 1 Pet. 2.8. A ſtone of ſtumbling to them which are diſobedient, whereunto they were alſo appointed. Look as God himſelf is pleaſed more or leſs to concur with his own Ordinance, and to make it ſucceſsful, ſo much more or leſs ſhall be the efficacy and ſucceſsfulneſs of it. It is Paul that plants and Apollos that waters, but it is ſtill God that gives the increaſe. Look as it is in our corporal food, ſo it holds in our ſpiritual food likewiſe. Man lives not by bread, but by every word which comes out of the mouth of God. Not the word which comes out of the mouth of the Miniſter, but the word which comes out of the mouth of God, that's the word which man indeed lives by. Take all the means in the world, if the Lord do not concur with them, they are all in vain. Except the Lord build the houſe, they labour in vain that build it. It is true of the Houſe of God, the ſpiritual building as well as of any other; and this is that which experience does too often make good. What's the reaſon that many people living under powerful means, yet do no more profit under thoſe means? why 'tis becauſe the Lord himſelf does not bleſs the means unto them. There's many a ſoul in the world which God has pronounced a curſe of barrenneſs upon it, as he did ſometime upon the barren figtree in the Goſpel, Never fruit grow upon thee more; and that for the ſame reaſon as we ſee he did it there, namely, becauſe he came to find fruit thereon, and found none. When men have enjoyed Preaching a long while, and are ſtill unfruitful under Preaching, God does then in juſt judgment pronounce them to be unfruitful ſtill; and all the Preaching in the world in ſuch caſes will do them no good. Thus we ſee an account of the Point, from whence it ſo happens and comes to paſs, That the ſame kind of Preaching has not always the ſame kind of ſucceſs, but it is an offence to ſome, whilſt of others it is entertained.
Now the Improvement hereof to our ſelves may be drawn up to this Application: Firſt, In a way of Caution, that we take heed from hence of reſting our ſelves ſatisfied in the enjoyment of the publick Ordinances and means of Grace. They are things which we are to be thankful for, but they are not things which we are to be ſatisfied with, nor to reſt our ſelves contented in alone, in the bare enjoyment of them. Theſe people here in the Text, they had the means in plenty enough. The Apoſtles were not wanting in their work, We preach Chriſt crucified. But yet notwithſtanding theſe means did not work any thing upon them to any good, but rather the contrary. The preaching of the Croſs it is to them that periſh fooliſhneſs, but unto them which are ſaved it is the power of God. The more ſpiritual and convincing truths we have at any time preached unto us, and we not the better by them, the more will it aggravate our judgment and condemnation at another day. For this is the nature of theſe things, that their miſcarriage is there moſt dangerous where their ſucceſs is moſt ſweet and comfortable. When ever men come to die, their comfort then will not be this, that they have enjoyed ſuch and ſuch means, but that they have profited and thrived by them; and where they have not done ſo, their comfort will be ſo much the leſs.
Secondly, We ſee from hence who are the trueſt objects of pity and compaſſion, and cmmiſeration, namely, ſuch kind of Creatures as theſe are; we pity thoſe commonly who conſume and pine away under the enjoyments of bodily ſuſtenance, but how much more are they to be pitied which wither in ſoul? But ſo much for the general Doctrine which ariſes from theſe words, as implying the different ſucceſs in the Preaching of the Word.
We come now to the words more particularly and diſtinctly as they lye here before us, where we find that this Doctrine of the Apoſtles, it proved a croſs and contrary Doctrine to two ſorts of Perſons, to Jews and Gentiles both; Ʋnto the Jews a ſtumbling-block, and unto the Greeks fooliſhneſs. We begin with the firſt, Ʋnto the Jews a ſtumbling-block, or ſcandal, foreign. The Greek word foreign, which is here tranſlated a ſtumbling-block, it is commonly rendered an offence. It ſignifies properly (as Suidas and Heſychius, and ſome other Criticks tell us) a crooked piece with a bait on it in Inſtruments to catch Wolves, or Foxes, or Mice; foreign, and it is derived (as ſome would have it) foreign, which ſignifies to halt, in regard of the effect which it produces. In Religion it is tranſlated to any thing whereby a man is ſaid to fall or ſtand ſtill, which hinders him and interrupts him in his way, and is ſo in that reſpect prejudicial to him. In a word there are three things which are briefly included in it, and all applicable to our preſent purpoſe: Firſt, Matter of Exception: Secondly, Matter of Temptation: Thirdly, Matter of Deſtruction. All of theſe was Chriſt crucified to the unconverted Jews, a ſcandal or ſtumbling-block in each of theſe reſpects, as we ſhall ſee now made good unto us in the particular Explication of them to you; yet paſſively all.
Firſt, He was matter of Exception; Chriſt was a ſtumbling-block to the Jews, that is, he was an offence unto them, he was one againſt whom they were prejudiced, and took exception againſt him. In Mark 6.3. it is ſaid, They were offended at him. And this they were for ſundry things: As firſt, for the meanneſs of his Birth and Parentage; Chriſt, he was an offence unto them here; and ſo there in that place, Is not this the Carpenter, the ſon of Mary, are not his ſiſters here with us, &c. If Chriſt had been ſome great Earthly Prince, then it may be they would have looked after him; but being ſuch an one as he was, they from hence came to deſpiſe him, and to think meanly and ſcornfully of him. Secondly, the poorneſs of his Perſon, and outward condition; as he was one in regard of the world of no great deſcent, ſo likewiſe for his converſation in the world, it was after a poor and mean faſhion; Foxes had holes, and the birds of the air had neſts, but the ſon of man knew not where to lay his head. This was another thing which made them to forſake him, and to withdraw from him. Thoſe which are worldly-minded themſelves, they look at nothing elſe in others but worldly accompliſhments. Thirdly, His Company and Converſe, that was another thing which rendred him offenſive, that he had ſociety with Publicans and Sinners; whereas indeed he had it for no other end but only for their good; not as delighting in their ſinfulneſs, but rather as taking occaſion to take them off from it. But laſtly and eſpecially, which is that that is here mentioned in the Text, he was offenſive in regard of his Death; Chriſt crucified was an offence unto them, that he who was called the Saviour of the World ſhould ſuffer death from the hands of men, this they looked upon as a contemptible buſineſs; and they now began to ſcorn that Doctrine which brought ſuch tidings unto them. This we ſee made good in the mockings which they caſt upon him on the Croſs it ſelf, If thou be the Son of God ſave thy ſelf, &c. And thus we ſee how Chriſt was a ſtumbling-block or ſcandal in point of Cavil or Exception.
Secondly, He was ſo likewiſe in point of Temptation, he was a ſcandal or ſtumbling-block to the Jews, as he was an occaſion of ſin unto them, and this he was as Chriſt crucified alſo; an occaſion not as given by him, but as made and taken by them: Firſt, as being themſelves inſtrumental in the very act of his Crucifying, for ſo ſome of the Jews had been. Their wicked hands (as the Apoſtle Peter plainly and roundly tells them) had crucified him, and put him to death. And was he not then truly a ſtumbling-block and a ſcandal unto them in this regard? what greater ſin could there be, than the crucifying of the Lord of Glory? and the putting of the Son of God to an open ſhame? why this now ſome of them did, and ſo fell into a grievous ſin.
But then ſecondly, that was not all, that they were active themſelves in crucifying him; but further in that being crucified, they took occaſion from hence to abhor him, and ſo much the more to withdraw from him, ſo that now he is indeed a ſtone of ſtumbling to them, and they ſtumble at this chief corner-ſtone, as the Scripture ſpeaks. This is the great miſery and wretchedneſs of wicked men that they are ſo far from being the better, as that they are the worſe for the Myſteries of Salvation; and their hearts are now ſo much the more hardened, as theſe things are tendered and exhibited unto them. As the Apoſtle obſerves of the Law, it was an occaſion of ſin unto him, Rom. 7.10. Thus he was a ſcandal alſo in point of Temptation.
Thirdly, A ſcandal alſo in point of Deſtruction, Chriſt crucified; and the preaching of him was to the Jews an occaſion of ruin, and plunged them ſo much the deeper (as it fell out) in condemnation. And that becauſe they rejected this means of Salvation which was now offered unto them; this the Apoſtle himſelf ſignifies unto us, in Rom. 9.31, 32, 33. Iſrael which followed after the law of righteouſneſs hath not attained to the law of righteouſneſs. Wherefore? Becauſe they ſought it not by faith, but as it were by the works of the law, for they ſtumbled at that ſtumbling-ſtone; as it is written, Behold I lay, &c. And ſo the Apoſtle Peter again, 1 Pet. 2.7, 8. A ſtone of stumbling and a rock of offence to them which are diſobedient. This was Chriſt crucified to the Jews. He was through their own ſin and corruption inſtead of a Saviour, a Deſtroyer; and inſtead of a means of recovery, an occaſion of great miſchief and ruin. Now what's the Moral of all this to us? For I ſuppoſe the Spirit of God intends ſomewhat more than the bare hiſtory and narration; and what is written before in this kind it is written for our learning. There is ſomewhat which we may take notice of as profitable for our own inſtruction from this of the Jews; and that's this, That the means of Grace and Salvation are to corrupt and perverſe hearts the occaſions of greater ruin and deſtruction. Chriſt who by Gods appointment was a precious and chief corner-ſtone, is to the Jews a ſtone of ſtumbling, and a rock of offence. They break their ſhinns at this ſtone, and are bruiſed by it. This is a truth in ſundry Particulars wherein it is made good, take it in what you will almoſt, and ſo you ſhall find it. This very Doctrine it ſelf of Chriſt crucified, It is ſuch as by many perſons is wreſted to their own perdition and deſtruction. For what do divers ſorts of people conclude from hence? why, that therefore they may live as they liſt, and give no account of their carriage. Chriſt died, and therefore they think that hereby themſlves are diſcharged upon what terms and conditions they pleaſe. This is the Croſs of Chriſt a ſtumbling to them, they are ruined and undone by it, and occaſionally more involved in condemnation.
And ſo as for the Death of Chriſt, ſo alſo for the Remembrance of this death, which is exhibited to us in the Sacrament of the Lords-Supper, which we are now to approach to. Thoſe which are yet in their ſins, even this is alſo a ſtumbling-block to them. He that eats and drinks unworthily he eats and drinks damnation to himſelf, not diſcerning the Lords-body, as the Apoſtle tells us, 1 Cor. 11.29. The word in the Text is foreign, which ſignifies judgment, and it reſpects either temporal or eternal, it being in a ſenſe true of both: Firſt, Temporal judgment, foraſmuch as in the profaning of this Ordinance he provokes God to inflict many temporal evils upon him: For this cauſe many are weak and ſickly among you, and many ſleep: as it is verſ. 30. Profanation of the Ordinances is an occaſion of many corporal diſeaſes. But then ſe condly, alſo ſpiritual and eternal: there are ſuch evils as theſe which are oftentimes conſequent hereupon; and I join them both together, as relating one to the other: Firſt, Spiritual, and that even here in this preſent life, in a judgment upon the ſoul and ſpirit. Careleſs and unworthy Communicants they do much prejudice themſelves here, both in reference to Grace and Comfort: for Grace inſtead of improving in this, they improve more in ſin, and their corruptions encreaſe more upon them than they did before. When a man comes conſcionably to this Ordinance, and receives it ſo as he ſhould do, it is a means through the Bleſſing of God for the weakening of corruption in him, and for the ſtrengthening of the Graces of Gods Spirit; but when he comes careleſly, and hand over head, it proves the contrary to him. Let a man have any Grace at all in him and receive formally, his formality weakens it; and let a man have any luſt at all in him and receive careleſly, and his miſcarriage herein increaſes it. Thoſe which are naught before the Sacrament, they will be ſo much the worſe after it, and more hardned and confirmed in their naughtineſs and wickedneſs than ever before; as we ſee in the example of Judas, of whom 'tis ſaid that the Devil entred into him, when he had taken the ſop, he entred into him. Why was he never in danger till then? yes, but now he entred more fully, and took poſſeſſion of him; and ſo 'tis alſo with other men. Thus in point of Grace and ſin.
Again, likewiſe in point Comfort and Aſſurance. The receiving of the Sacrament to thoſe which come unworthily to it, is a very great prejudice here alſo, in that by this means people are expoſed to greater ſpiritual deſertions and apprehenſions of the wrath of God againſt them. Thus is it an occaſion of ſpiritual judgment, and that here in this preſent life.
And then further for eternal, it is that which does expoſe to that alſo, and ſooner bring a man unto it. A man after unworthy communicating is a child of wrath a great deal more than before. Thus ye ſee how Chriſt crucified in the thing, and in the word, and in the ſeal, all theſe ways is an offence and ſtumbling-block to men in their ſins.
This proceeds firſt, from the corruption of nature, which turns every thing into a bane and a curſe; Ʋnto the pure all things are pure, but unto them which are defiled and unbelieving is nothing pure, but even their mind and conſcience is defiled, ſays the Apoſtle Paul, Tit. 1.15. And ſo in that place, 1 Pet. 2.7, &c. Ʋnto you which believe he is precious, but unto them which are diſobedient, the stone which the builders diſallowed, the ſame is made the head of the corner. A foul and naughty ſtomack corrupts the beſt meat which is put into it, &c.
Secondly, From the Judgment of God, who for juſt reaſons gives men up to this temper, ſo as to be worſe for that which ſhould better them. God makes theſe things ſtumbling-block to them, according to that expreſſion, Jer. 6.21. I will lay ſtumbling-blocks before this people, and the fathers and the ſons together ſhall fall upon them: the neighbour and his friend ſhall periſh.
This ſhould therefore firſt be to waken all ſuch perſons as thoſe are who are yet in their unregenerate condition, and in their natural eſtate, foraſmuch as ſo remaining the very beſt things that are in Religion are an offence unto them. As they have other things turning to their hurt and prejudice in a way of the world, Honour and Riches, and Parts, and ſuch things as theſe; ſo they alſo ſtumble upon the Priviledges of Grace and Salvation, the Word and the Sacraments; yea Christ himſelf, is a ſcandal to them. And how miſerable is their condition whom 'tis thus withal! This is not an ordinary and ſimple evil, but an evil which has a great deal ſo much more ſadneſs and aggravation in it; as the ſickneſs which is cauſed by Phyſick is the worſt ſickneſs of all.
Again, For our ſelves let us be hence perſwaded to uſe theſe things with the greater care and attention, that ſo they may not prove ſtumbling-blocks to us, which otherwiſe they will; and in particular now the Sacrament, let us not come to it out of meer courſe.
Two things here: firſt, take heed of neglecting it; and ſecondly, take heed of profaning it.
But ſo much of the firſt Particular, wherein Chriſt crucified is a Doctrine of offence, to wit, as he is a ſtumbling-block to the Jews, Ʋnto the Jews a ſtumbling-block. The ſecond is as he is fooliſhneſs to the Gentiles, Ʋnto the Greeks fooliſhneſs. We have already ſhewn unto you how the Preaching of Chriſt crucified is fooliſhneſs, out of verſ. 21. of this Chapter, By the fooliſhneſs of Preaching. Here we have declared unto us how Chriſt crucified himſelf is fooliſhneſs taken for the matter of Preaching, and the Argument Preached about. This Diſpenſation of God in his Providence to ſave the World by Chriſt crucified, ſeem a fond and fooliſh buſineſs to the proud and carnal wits of the world. Therefore accordingly we ſhall find it to be thus received and entertained in the Preaching of it. Thus Act. 2.13. when the Apoſtles Preached of theſe things, they were ſaid to be no better than drunk, and full of new wine.
Again, Act. 17.20. Thou bringest ſtrange things to our ears, we would therefore know what theſe things mean.
And Act. 26.24. Feſtus to Paul, Thou art beſides thy ſelf, too much learning hath made thee mad.
The Apoſtle Paul himſelf has given us an account of this buſineſs in another place, in 1 Cor. 2.14. The natural man receives not the things of the Spirit of God, for they are fooliſhneſs unto him: neither can he know them, becauſe they are ſpiritually diſcerned, &c. Theſe things they are above the reach and apprehenſion of carnal people, which have no more but fleſh and blood, and the ſpirit of the world remaining in them.
There are two things commonly which make men to think any thing to be fooliſhneſs. The one is when it is indeed above them, and the other is, when as they think it is below them. And both of theſe are the grounds of this point here in hand, why the Greeks count Chriſt crucified fooliſhneſs. It is ſo high a thing as their carnality cannot reach it, and ſo low as their wiſdom cannot condeſcend unto it.
Firſt, It is a thing which is above them, Scientia neminem inimicum habet praeter ignorantem, we ſee 'tis an uſual practice for men to ſpeak evil of thoſe things which they know not; and that which they have not wit to fathom, they have commonly malice to diſparage. Thus it is here in this particular, Chriſt crucified and the deep myſteries of Religion, they are beyond the reach of carnal underſtandings, and they know not what to make of them.
Secondly, It is a thing which is below them, at leaſt as they take it to be, in regard of the contradiction which it ſeems to carry to natural reaſon, and the outward pomp and gloriouſneſs of the world. A Saviour and yet crucified, was ſo difficult a thing in the account and apprehenſion of theſe Gentiles that as on the one ſide it puzled their wit, ſo on the other ſide it provoked their ſcorn.
Now to open this further unto us, there are three things in Chriſt crucified which ſeem fooliſhneſs to a proud carnal heart, and which accordingly were ſo to theſe Gentiles.
Firſt, The Myſtery (as I ſaid) it ſelf, that he which was a Saviour ſhould be crucified; this they knew not what to make of, as carrying ſome ſeeming contradiction in the thing it ſelf.
Secondly, That this Saviour thus crucified ſhould be believed on, and relyed upon for Salvation; this their high ſpirits could not yield to. It has not only a pinching upon their judgments, ſo as to believe a thing improbable; but likewiſe a pinching upon their affections, to reſign and give up themſelves to ſuch a Saviour as this was.
Thirdly, It was fooliſhneſs to them in regard of the power and efficacy of this Myſtery. And that work which (by way of Analogy) was required of them in anſwer hereunto, which was to crucifie their own luſts and affections, as this Doctrine does indeed teach us to do.
Thus in all theſe reſpects was Chriſt crucified fooliſhneſs to the Greeks.
The uſe of this Point to our ſelves comes to this: Firſt, as it ſhews us what a dangerous and perillous thing it is to have Wit without Grace; it is but as we uſe to call it, Armata iniquitas, it is but wickedneſs ſet up in arms. And it makes men but ſo much the more to contemn Religion, and the means of Salvation. As the greatest Clerks are not always the wiſest men, ſo the wiſeſt men are not always the beſt Chriſtians; and as many which are famous for learning, yet they are not always famous for Prudence and Diſcretion, and Practical Wiſdom, but do many times exceedingly fail and miſcarry here; ſo many which are famous for Wiſdom and Prudence in a way of the world, yet are not always wiſe to Salvation, as I have formerly ſhewn unto you. Theſe Greeks, as wiſe as they were in worldly matters, yet they were not ſo in the things of God, but rather the contrary.
Nay further, they were here by this means occaſionally ſet further off from it, Chriſt crucified is fooliſhneſs to them; and their wit makes them to deſpiſe that means which ſhould ſave their ſouls.
Well, let us therefore for our parts take heed of being any way guilty in this reſpect; and let me again renew that counſel which I have before founded upon this Scripture, to pray to God to ſanctifie our Reaſon, and Underſtanding, and Parts unto us. There are many ſad Wits in the World, which if they can break a jeſt upon Scripture, if they can cavil at the Truths of God, if they can deride and ſcoff at the Miniſtry, and Preaching of the Word, they think themſelves ſafe. But how much better were it not to have been born, than to die in ſuch a temper as this is; how much better a great deal were it to have been born an Idiot, or natural fool, than to have wit, and parts, and learning, and wiſdom upon thoſe terms and conditions, ſo as to count the Goſpel it ſelf fooliſhneſs!
Secondly, Let us hence alſo learn to admire the Wiſdom and Power of God, who by that means which the world accunts fooliſhneſs is pleaſed to compaſs the Salvation of the World.
And thus now I have done with the entertainment of the Goſpel in the firſt ſenſe, as a Doctrine of offence; and that in two Particulars, Ʋnto the Jews a stumbling-block, and unto the Greeks fooliſhneſs. Now it follows as a Doctrine of ſucceſs, in as many more, in Verſ. 24. But unto them which are called, both Jews and Greeks, Christ the power of God, and the wiſdom of God. But of this (God willing) in the next Sermon.